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The  Cults  of  Cisalpine  Gaul  as  Seen 
in  the  Inscriptions 


A  DISSERTATION 

SUBMITTED  TO  THE  FACULTY 

OF  THE  GRADUATE  SCHOOL  OF  ARTS  AND  LITERATURE 

IN  CANDIDACY  FOR  THE  DEGREE  OF 

DOCTOR  OF  PHILOSOPHY 

DEPARTMENT  01  LATIN 


BY 


JOSEPH  CLYDE  MURLEY 


QJtjr  (Lollt gfalf  flrra* 

GEORGE  BANTA  PUBLISHING  COMPANY 

MENASHA,  WISCONSIN 

1922 


Otyf  IniDrrattg  of  (Mftago 


•  .•  •  •  - 

•  *  • 
.  •  •  • .• 


The  Cults  of  Cisalpine  Gaul  as  Seen 
in  the  Inscriptions 


A  DISSERTATION 

SUBMITTED  TO  THE  FACULTY 

OF  THE  GRADUATE  SCHOOL  OF  ARTS  AND  LITERATURE 

IN  CANDIDACY  FOR  THE  DEGREE  OF 

DOCTOR  OF  PHILOSOPHY 

DEPARTMENT  OF  LATIN 


BY 

JOSEPH  CLYDE  MURLEY 


^lURLE 


JU|f  <£allrgt«!r  ftara* 

GEORGE  BANTA  PUBLISHING  COMPANY 

MEN  ASH  A,  WISCONSIN 

1922 


^ 


1  •  •         • 


To 

Professor  John  Strayer  Mcintosh,  Ph.D., 

My  Teacher,  Colleague,  and 

Benefactor 


v 


PREFACE 

The  general  purpose  of  this  dissertation  is  to  present  in  an  orderly- 
manner  the  inscriptional  evidence  bearing  on  the  pagan  cults  of 
Cisalpine  Gaul  with  some  interpretation,  where  desirable,  of  that 
evidence.  In  addition  to  the  classification  of  gods  in  terms  of  their 
local  origin,  wherever  the  prevalence  of  a  given  cult  made  it  feasible 
I  have  distinguished  between  early  and  late,  or  authentic  and  modi- 
fied or  contaminated,  forms  of  that  cult.  The  preservation  of  such 
distinctions  has  sometimes  involved  the  discussion  of  distinct  cults 
of  the  same  deities  under  two  or  more  chapter  headings,  and  in  every 
case  inscriptions  have  been  presented  where  they  seemed  essentially 
to  belong  without  regard  to  the  fact  that  the  form  of  appellation 
might  include  the  names  of  gods  treated  under  other  headings.  For 
example,  Jupiter  Optimus  Maximus,  Jupiter  Dolichenus,  and  Jupiter 
Poeninus  appear  respectively  under  the  Roman,  Oriental,  and  Celtic 
groupings. 

Somewhat  greater  latitude  of  discussion  has  been  allowed  in  the 
case  of  some  cults  which  are,  wnolly  or  in  the  main,  restricted  to 
Cisalpine  Gaul;  where  the  evidence  for  this  region  seems  merely  to 
square  with  the  evidence  elsewhere  the  treatment  has  been  more  sum- 
mary and  statistical.  Certain  generalizations  which  might  have 
been  offered  in  an  introduction  have  been  included,  for  convenience, 
in  the  chapter  on  Dedicants  and  their  Social  Groups.  Part  of  the 
conclusions  there  set  down  may  be  summarized  in  these  statements: 
that  the  largest  number  of  dedications  are  inscribed  to  the  Roman 
gods;  that  the  numbers  range  downward  in  order  as  given  through 
Greek,  Celtic  and  Italic  (of  equal  prominence),  and  Oriental  gods 
to  deified  abstractions,  syncretistic  conceptions,  and  Divi;  that 
women  make  a  larger  proportion  of  their  offerings  to  the  Italic  gods 
(among  which  are  included  several  important  female  deities)  than 
do  men,  and  Roman  gods  are  in  especially  high  favor  with  slaves; 
and  that  Jupiter,  Mercury,  Hercules,  the  Matrons,  Silvanus,  Minerva, 
and  Mithras  are,  in  descending  order,  the  gods  most  often  worshipped. 

The  statement  of  the  provenance  of  inscriptions  follows  the  run- 
ning titles  of  the  Corpus  of  Latin  Inscriptions,  which  localize  them 
sufficiently  for  our  purpose.  Except  where  ambiguity  would  arise 
thereby,  references  to  the  fifth  volume  of  that  work  have  been  made 


v\ 


497228 


iv  Preface 

by  number  only,  to  other  volumes  by  volume  and  number,  in  both 
cases  without  the  abbreviation  CIL.  Reproduction  of  the  epigraphi- 
cal  form  of  inscriptions  is,  of  course,  only  approximate;  where,  how- 
ever, significant  features  are  not  reproduced  they  are  described. 

The  classification  of  gods,  with  few  exceptions,  and,  to  some  ex- 
tent, the  order  of  treatment  follow  the  plan  of  Wissowa's  Religion 
und  Kultus  der  Rbtner,  which  admirable  and  indispensable  work, 
needless  to  say,  has  been  consulted  constantly.  Begun  under  the 
direction  of  Professor  Gordon  Laing,  the  dissertation  has  benefited 
throughout  by  his  criticisms  and  suggestions.  Where  matters  of 
etymology  are  involved,  assistance  has  been  given  in  some  instances 
by  Professor  Carl  Darling  Buck. 

J.  C.  M. 


CONTENTS 

PAGE 

Bibliography  of  Citations vi 

CHAPTER 

I.    Roman  Gods 1 

Jupiter,  Mars,  Virtus  and  Bellona,  Vesta,  Penates,  Lares,  Genius,  Tu- 
tela,  Juno,  Saturn,  Bona  Dea,  Marica,  Florentes,  Terra  Mater,  Silvanus, 
Vires,  Fontes,  Nymphae  and  Lymphae,  Mefitis,  Neptune,  Vulcan,  Di 
Manes,  Di  Inferi,  Di  Parentes,  Di  Paterni. 

II.    Italic  Gods 39 

Diana,  Minerva,  Fortuna,  Aquae  Aponi,  Timavus,  Feronia,  Venus, 
Libitina,  Priapus. 

III.    Greek  Gods 50 

The  Fates,  Castor  and  Pollux,  Hercules,  Apollo,  Ceres,  Liber  and 
Libera,  Mercury,  Aesculapius  and  Hygia,  Dis,  Proserpina,  Aerecura, 
Hera,  Luna,  Zeus. 

FV.    Deified  Abstractions 65 

Concordia,  Victoria,  Spes,  Virtus,  Juventus,  Bonus  Eventus,  Aequitas, 
Aeternitas,  Providentia,  Nemesis. 

V.     Divi 70 

VI.    Oriental  Gods 72 

Mater  Deum,  Jupiter  Dolichenus  etc.,  Isis,  Serapis,  Anubis,  Mithras, 
Cautopates  and  Cautes,  Venus  Caelestis. 

VII.    Celtic  Gods 81 

Jupiter  Poeninus  etc.,  Mars  Cemenelus  etc.,  Segomo,  Hercules  Saxanus 
etc.,  Matronae,  Junones,  Dominae,  Fruges  and  Feminae,  Belenus, 
Deus  Abinius,  Deus  Orevaius,  Alantedoba,  Alus,  Bergimus,  Boria,  Bra- 
sennus,  Centondis,  Cuslanus,  Dorminus  and  Sueta,  Deus  Ducavavius, 
Eia,  Fonio,  Histria,  Ihamnagalla  Sqnnagalla,  Louciannus,  Ludrianus, 
Numen  Melesocus,  Nati  or  Natae,  Nebres,  Paronnus,  Revinus,  Seixom- 
nia  Leucitica,  Surgasteus,  Tullinus,  Veica  Noriceia. 

VIII.    Syncretistic  Tendencies 94 

Di  Deae,  Pantheus,  composite  cult-titles. 

IX.    Dedicants  and  Their  Social  Groups % 

Index  of  Passages 107 

General  Index 108 


BIBLIOGRAPHY  OF  CITATIONS 

EPIGRAPHICAL 

Branbach,  Corpus  Inscriptionum  Rhenanarum.  Elberfeldoe,  1867. 

Cagnat,  Cours  d'£pigraphie  Latine.  2d  ed.,  Paris,  1890. 

Christiansen,  De  Apicibus  et  I  Longis  Inscriptionum  Latinarum.  Kiel,  1889. 

Corpus  Inscriptionum  Graecarum.  Vol.  XIV,  Berlin  1890. 

Corpus  Inscriptionum  Latinarum,  especially  vol.  I  (Editio  altera,  Pars  Prior,  1893)  and 

vol.  V  (Pars  prior,  1872;  Pars  posterior,  1877).  Berlin. 
Dessau,  Inscriptions  Latinae  Selectae.  Berlin,  1892-1916. 
Diehl,  Altlateinische  Inschriften.  Bonn,  1911. 

Egbert,  Introduction  to  the  Study  of  Latin  Inscriptions.   Revised  ed.,  New  York,  1896. 
Ephemeris  Epigraphica.  Vols.  MX,  Berlin,  1892-1913. 
Fabretti,  Corpus  Inscriptionum  Italicarum.  Turin,  1867-1872. 
L'annSe  Epigraphique.  Paris,  1888- 

Lindsay,  Handbook  of  Latin  Inscriptions.  London  and  Boston,  1897, 
Maionica,  Epigraphisches  aus  Aquileia.  Vienna,  1885. 
Notizie  degli  Scavi  di  Antichitd  Communicate  alia  Reale  Accademia  dei  Lincei.    Rome, 

1890. 
Olcott,  Thesaurus  Linguae  Latinae  Epigraphicae.  Rome,  1904- 
Orelli-Henzen,  ^Inscriptionum  Latinarum  Selectarum  Amplissima  Collectio.    Zurich, 

vols.  I-II,  1828;  vol.  Ill,  1856. 
Pais,  Corporis  Inscriptionum  Latinarum  Supplementum  Italicum.  Rome,  1884. 
Rhys,  The  Celtic  Inscriptions  of  Gaul.  London,  1911. 
Zilken,  De  Inscriptionibus  Latinis  Graecis  Bilinguibus.  Bonn,  1909. 

Linguistic 
Ahrens,  De  Graecae  Linguae  Dialectis.  Gottingen,  1839-1843. 
Allen,  Remnants  of  Early  Latin.  Boston,  1880. 
Bennett,  The  Latin  Language.  Boston,  1907. 
Brugmann,  Grundriss  der  Vergleichenden  Grammatik  der  Indogermanischen  Sprachen. 

2d  ed.,  Strassburg,  1897-1916. 
Corrsen,  Beitrage  zur  Italischen  Sprachkunde.  Leipsic,  1876. 
Corssen.  Uber  Aussprache  Vokalismus  und  Betonungder  Lateinischen  Sprache.    Leipsic, 

1868. 
Harpers'  Latin  Dictionary.  Oxford,  1884. 

Holder,  Alt-Celtische  Sprachschatz.  Leipsic,  vol.  I,  1896;  vol.  II,  1904. 
Lindsay,  The  Latin  Language.  Oxford,  1894. 

Neue- Wagner,  Formenlehre  der  Lateinischen  Sprache.  Leipsic,  1902-1905. 
Sturtevant,  The  Pronunciation  of  Greek  and  Latin.  Chicago,  1920. 
Thesaurus  Linguae  Latinae.   Leipsic,  1900- 

Walde,  Lateinisches  Etymologisches  Worterbuch.  2d  ed.  Heidelberg,  1910. 
Zeuss,  Grammatica  Celtica.  Berlin,  1871. 

Religious 
Aust,  Die  Religion  der  Rbmer.  Munster  i.w.,  1899. 

Axtell,  Deification  of  Abstract  Ideas  in  Roman  Literature  and  Inscriptions.  Chicago, 
1907. 


Bibliography  of  Citations  vii 

Braun,  Jupiter  Dolichenus.   Bonn,  1852. 

Bruchmann,  Epitheta  Deorum  quae  apud  Poetas  Graecas  leguntur.   Teubner,  1893. 

Bruzza,  Bassorilievo  con  Epigrafe  Greca  proveniente  da  Filippopoli;  Ann.  d.   Inst. 

XXXIII  387  f. 
Burchett,  Janus  in  Roman  Life  and  Cult.   Menasha,  1918. 
Carter,  The  Cognomina  of  the  Goddess  "Fortuna";  Trans.  A. P.  A.  XXI  60-68. 
Cook,  Zeus.   Cambridge,  1914. 

Cook,  Zeus,  Jupiter  and  the  Oak;  CI.  Rev.  XVIII,  368. 
Cumont,  JLes  Mysteres  de  Mithra.  2d  ed.  Paris,  1902. 
Cumont,  Textes  et  Monuments  Figuris  relatifs  aux  Mysteres  de  Mithra.    Brussels, 

1896-1899. 
De-Marchi,  //  Culto  privato  di  Roma  antica.  Milan,  1896. 
Detlefson,  Iscrizioni  di  Trastevere;  Bull.  d.  Inst.,  1861,  177  ff. 
Domaszewski,  Magna  Mater  in  Latin  Inscriptions;  Journ.  Rom.  Stud.  I  53. 
Dottin,  La  Religion  des  Celtes.   Paris,  1908. 
Farnell,  The  Cults  of  the  Greek  States.   Oxford,  1896-1909. 
Fiedler,  Die  Gripswalder  Matronen  und  Mercuriussteine.  Bonn,  1863. 
Fowler,  The  Religious  Experience  of  the  Roman  People  from  the  Earliest  Times  to  the 

Age  of  Augustus.  London,  1911. 
Fowler,  The  Roman  Festivals  of  the  Period  of  the  Republic.   London,  1916. 
Fowler,  Roman  Ideas  of  Deity  in  the  Last  Century  before  the  Christian  Era.  London,  1914. 
Frazer,  Lectures  on  the  Early  History  of  the  Kingship.   London,  1905. 
Frazer,  The  Golden  Bough.  London,  1894-1915. 

Freudenberg,  Das  Denkmal  des  Hercules  Saxanus  in  Brohlthal.  Bonn,  1862. 
Gaidoz,  Dis  Pater  et  Aere-cura;  Rev.  Arch.,  3d  series,  XX,  198-207. 
Hastings,  Encyclopaedia  of  Religion  and  Ethics.  Edinburgh,  1908. 
Henzen,  Iscrizione  della  Bona  dea;  Bull.  d.  Inst.,  1864, 63  f .  {cf.  p.  33). 
Hepding,  Attis,  seine  Mythen  und  sein  Kult.  Gieszen,  1903. 
Hermann,  Ein  Biirgereid  des  griechischen  Alterthums;  Philol.  IX  699. 
Hettner,  De  love  Doliclieno.  Bonn,  1877. 
Ihm,  Der  Mutter-  oder  Matronenkultus  und  seine  Denkmaler;  Bonn.  Jahrb.  LXXXIII 

(1887)  1  ff. 
Jordan,  Ausdriicke  des  Bauernlateins ;  Hermes  VII  197. 
Kan,  De  Iovis  Dolicheni  Cullu.   Groningen,  1901. 
Koehler,  Personifikationen  Abstrakter  Begriffe  auf  Rbmischen  Miinzen.     Konigsberg, 

1910. 
Linde,  De  Iano  Summo  Romanorum  Deo.  Lund,  1891. 
Maas,  Orpheus.     Munich,  1895. 

Marini,  Gli  Atti  e  Monumenti  de'  Fratelli  Arvali.  Rome,  1795. 
Mommsen  in  Arch.  Anz.  zur  Arch.  Zeitung  XXIII  88  ff. 

Mommsen,  Rbmische  Urkunden;  Zeitschr.  fur  Gesch.  Rechtswissenschaft  XV  330. 
Mowat,  Decouvcrte  d'une  Inscription  Gauloise  a  Paris;  Rev.  Arch.  (n.  s.)  XXXV  105. 
Mowat,  Le  Dieu  Allobrox  et  les  Matrae  Allobrogicae;  ibid.  XL  48  f. 
Mtinsterberg  and  Patsch,  Reise  nach  Istrien  und  den  Inseln  des  Quarnero;Arch.  Epig. 

Mitth.  XV  50. 
Orti,  Iscrizioni  di  Aquileja;  Bull.  d.  Inst.,  1839,  130. 
Preller-Robert,  Griechische  Mythologie.   Berlin,  1894-1919. 


viii  Bibliography  of  Citations 

Preller- Jordan,  Romische  Mythologie.   3d  ed.,  Berlin,  1881-1883. 

Richter,  De  Deorum  Barbarorum  Interpretatione  Romana.  Halle,  1906. 

Roscher,  Ausfiihrliches  Lexikon  der  Griechischen  und  Romischen  Mythologie  (articles 

by  Birt,  Ihm,  Peter,  Roscher,  Schultz,  Steuding).    Leipsic,  1884- 
Roscher,  Rev.  of  Linde's  De  Iano  summo  Romanorum  deo;  Berlin.  Philol.  Woehenschr. 

XI  (1891)  931-934. 
Showerman,  The  Great  Mother  of  the  Gods.  Madison,  1901. 
Thulin,  Die  Etruskische  Disciplin.   Goteborg,  1906. 
Tomaschek,  Miscellen;  B.B.IX9S. 

Toutain,  Les  Cultes  Patens  dans  V Empire  Romain.  Paris  1907  and  1911. 
Usener,  Gotternamen.  Bonn,  1896. 
Villefosse,  A  propos  de  Vinscription  de  Gordien  conservee  an  MusSe  de  Bordeaux;  Bull. 

Epigr.  de  la  Gaule  I  163. 
Wissowa,  De  Feriis  Anni  Romanorum  Vetustissimi  Quaestiones  Selectae.     Marburg, 

1891 — Gesammelte  Abhandlungen  zur  Romischen  Religions-  und  Sladtgeschichte 

(Munich,  1904),  ch.  VII. 
Wissowa,  Religion  und  Kultus  der  Rbmer.  2d  ed.,  Munich,  1912. 
Zumpt,  De  Lavinio  et  Laurentibus  Lavinatibus.  Berlin,  1845. 

Miscellaneous 
Abbott,  Society  and  Politics  in  Ancient  Rome.  New  York,  1912. 

Daremberg-Saglio,  Dictionnaire  des  Antiquitts  Grecques  et  Romaines.  Paris,  1873-1919. 
Friedlander,  Darstellungen  aus  der  Sittengeschichte  Roms.  8th  ed.,  Leipsic,  1910. 
Haverfield,  The  Romanization  of  Roman  Britain.  London,  1905. 
Lanciani,  Wanderings  in  the  Roman  Campagna.  Boston,  1909. 
Pauly-Wissowa,  Real-Encyclopddie  der  Classischen  Altertumswissenschaft.     Stuttgart, 

1894- 


CHAPTER  I 
ROMAN  GODS 


JUPITER 

Early  Conceptions 
diovis 

Of  all  the  inscriptions  to  Jupiter  in  Cisalpine  Gaul,  the  two  which 
offer  the  clearest  evidence  of  an  early  date  bear  a  surprising  resem- 
blance.   They  appear  in  Dessau,  Inscr.  Lat.  Select.  II  1,  as  (a)  2992 
(a)  (b) 

TAMPIA.L.F  TAMPIAI 

DIOVEI  DIOVEI 

and  (b)  2993 ;  only  the  latter  is  given  in  the  Corpus  of  Latin  Inscrip- 
tions, where  it  is  said  to  have  been  inscribed  on  an  ornate  stone  found 
near  Patavium,  commemorating  a  gift  to  the  god  by  feminae  gentis 
Tampiae1  or,  less  definitely,  Tampiae  mulieres.2  Like  (b),  on  the  top 
of  a  column,  but  at  Aquileia  in  this  instance,  is  inscription  (a).' 
Dessau  comments  on  (b)  thus:  Fortasse  hie  quoque  fuit  "Tampia 
L.  /,"  and  cites  Pais.3  The  initial  D  and  the  termination  -ei  in  the 
name  of  the  god,  in  the  case  of  (b)  the  termination  -ai  in  the  designa- 
tion of  the  dedicants  (if  it  be  correct),  and  the  antique  form  of  the 
letters,4  taken  together,  place  the  inscriptions  well  back  in  the  republi- 
can period.5 

JUPITER  DIANUS 

In  the  study  of  Roman  religion,  special  interest  attaches  to  the 
persistence  in  later  times  of  original  and  indigenous  ideas.  Accord- 
ingly, in  our  analysis  of  the  cult  of  Jupiter  in  this  district,  we  are 
concerned  to  know  what  traces  are  left  of  the  primitive  Roman  con- 
ception of  him  as  a  god  of  the  sky  and  its  phenomena,  in  spite  of  the 
growing  sophistication  of  thought  and  the  successive  layers  of  super- 
imposed foreign  strata  that  tended  to  obscure  it.     The  cult-title 

1 1 1435. 

'V2799. 

8  Pais,  CJL  sup  pi.  ltd.,  n.  593. 

4  Mommsen  ad  loc. 

•  The  nom.  in  -ai  occurs  in  the  S.  C.  de  Batch,  of  186  B.  C.  (P  58),  where  however 
it  is  probably  archaistic.  For  gen.  and  dat.  sg.  in  -ai  in  inscr.  see  Diehl,  Altlat.  Inschr., 
index,  p.  77.    While  the  evidence  from  this  spelling  as  to  the  date  of  our  inscr.  is  not 


s    > 


2  Cw/fc  0/  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

10  VI, 

DIANO 

C.HERRE 

N.NIVS.     (sic) 
CANDID  VS 
V.S.L.M 

conveying  the  most  general  expression  of  this  conception  is  contained 
in  an  inscription  of  Aquileia  (783).  The  apex  over  the  O  of  DIANO, 
having  the  later  simplified  form,  dates  the  inscription  at  some  time 
in  the  Early  Empire,  the  first  century  preferably.6  The  word  Dianus, 
whether  as  epithet  or  otherwise,  is  not  found  elsewhere;  but,  as  re- 
gards etymology,7  probably  belongs  with  Varro's  Group8  (Diovis, 
Diespiter,  dei,  dius,  divum,  sub  dio),9  to  which  may  be  added:  dies, 
Dialis,  Diana,  Zeus,  Skr.  dy&us  ("sky")  etc., — all  from  a  root  mean- 
ing "to  shine."10  Jupiter  Dianus  becomes,  on  this  hypothesis, 
Jupiter  in  his  capacity  as  god  of  the  light  of  day  or  of  the  bright  sky. 
But  there  is  no  unanimity  as  to  the  significance  of  Dianus  here. 
Orti11  thought  it  either  a  local  title  (fantastically  connecting  it  with 
Dianium,  a  maritime  "castle  in  Spain,"  or  with  an  island  in  the 
Tyrrhenian  Sea — despite  the  discovery  of  the  inscription  in  Cisalpine 
Gaul),  or  a  title  reflecting  a  wild  tale  of  an  amour  of  Jupiter,  in  which 
the  god  is  represented  as  having  assumed  the  form  of  the  maiden 
goddess  for  a  purpose  quite  inconsistent  with  his  disguise.  Henzen12 
presumably  considered  the  inscription  to  be  in  honor  of  Jupiter  and 


final,  since  there  are  revivals  of  it  even  in  late  Imperial  times,  taken  with  other  details 
of  orthography  here  it  is  convincing:  cf.  Lindsay,  Lat.  Lang.,  242.  29.  The  dat.  -ti 
is  found  as  late  as  the  first  c.  B.  C.  (I  202  &  34  of  61  B.C.;  I  295  of  49  B.  C;  I  206  of 
45  B.  C):  cf.  id.  ibid.  244f.  34.  The  initial  D  is,  by  itself,  the  most  conclusive  of  the 
three  details  and  greatly  enhances  the  significance  of  the  other  two.  Cf .  1 638  (but  note 
VI  438)  and,  for  other  case-forms  of  Diovis,  I2  39,  60,  360-1,  558  a.nd  Bull,  communole 
di  Roma  1906,  p.  226,  table  9.  1;  cf.  Lindsay,  ibid.  263. 

•  Christiansen,  De  Apicibus  et  I  Longis  Inscr.  Lat.,  p.  4. 

7  Rosch.  Lex.  I1 1002  s.  v.  Diana,  but  cf.  Dar.-Sagl.  Ill  610  for  a  concise  statement 
of  conflicting  theories. 

8  L.  L.  v  66.    Cf.  Paul.,  p.  71.  87,  Gell.  v  12.  5,  cited  passim. 

•  Cf.  sub  love,  Hor.  Carm.  i  1.  25;  madidum  Iovem,  Mart,  vii  36  1. 

10  Walde,  Etym.  Wrtbuch.,  s.  v.  deus. 

11  Bull.  deWInst.,  1839.  130. 
"Orelli-H.5622. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  3 

Janus.13  Corssen14  definitely  advanced  the  theory  of  the  identifica- 
tion of  Dianus  and  Janus  and  has  been  followed  by  several  scholars 
with  varying  interpretations  of  the  relations  between  Iovi  and  Diano 
in  the  inscription  under  discussion. 

In  his  monograph,  De  Iano  Summo  Romanorum  Deo,  Linde15 
indulges  in  a  rather  naive  petitio  quaestionis: 

Ut  vero  utramque  formam  et  lanam  et  Dianam  Latinis  in  litteris  invenimus, 

ita  etiam  praeter  Ianum  Dianus  scribitur,  nam  ( !)  in  inscriptione  Aquiliensi 

legimus:  Iovi  Diano  etc. 

The  mere  occurrence  of  the  word  Dianus  once  is  given  as  the 
proof  that  it  was  regularly  used  in  place  of  Ianus.  Linde  proceeds 
to  say  that  Iovi  is  here  used,  not  as  the  name  of  the  god,  but  to  stand 
for  the  sky  as  an  epithet  of  Janus:16  it  is  as  if  he  were  to  reconstruct 
the  first  two  lines  as  caelo  Iano.  Now,  in  the  time  of  this  inscription 
the  epithets  of  gods  took  the  form  of  adjectives,  or  of  verbal  nouns 
like  Conservator,  Stator,  Custos.  In  other  words,  it  was  only  in 
very  early,  ingenuous  times  that  men  used  the  name  of  some  object 
or  physical  phenomenon  in  apposition  with  that  of  a  deity,  making 
deity  and  that  which  the  epithet  indicated  identical, — said  luppiter 
Fulgur  and  conceived  the  god  actually  to  be  the  lightning.  Such 
instances  of  this  latter  practice  as  are  found  in  imperial  times  are 
mere  survivals  and,  even  so,  need  to  be  well  established  by  evidence. 
In  order,  then,  to  support  his  interpretation,  Linde  would  have  to 
prove  that  luppiter  ( =  caelum)  had  been  an  ancient  cult-title  of  Janus, 
and  was  a  sporadic  survival  later;  which  would  be  very  difficult  to 
prove.  There  is  left  the  improbability  that  the  "epithet"  would  in 
that  case  precede  the  name  of  the  god.    Aust17  comments: 

Gegenuber  der  Behauptung  Linde's die  Inschrif  t  zeuge  fur  einen 

Himmelsgott  Janus,  hat  Roscher18  mit  Recht  geltend  gemacht,  dass  die  Voran- 

stellung  des  Beinamens   Iovi   alien  Regeln  lateinischer  Wortstellung  wieder- 

streiten  wiirde. 

1J  Though  admitting  that  "many  other  inscr.  can  be  found  in  which  the  names  of 
divinities  are  combined  without  punctuation  or  conjunction,"  Miss  Burchett  (Janus 
in  Roman  Life  and  Cult,  p.  64)  represents  H.  as  assigning  this  inscr.  "to  a  single 
deity,  Jupiter- Janus."  I  cannot  see  how  she  infers  this  from  his  note,  "Dianus 
idem  qui  Ianus,  ut  Diovis  pro  Iovis  sermone  antiquiore  dicebant." 

14  Beitrage  zur  Italisch.  Sprachk.,  359ff;  Ausspr.2 1  212. 

14  p.  10. 

,a  Ibid,  and  note.  But  in  the  note  on  p.  20  it  seems  to  be  Janus  who  is  identified 
with  the  sky.  Frazer,  Led.  on  the  Early  Hist,  of  the  Kingship,  p.  286,  likewise  regards 
Janus  as  a  sky-god. 

17  In  Rosch.  Lex  II1  751  s.  v.  luppiter. 

»  Berlin.  Philol.  Wochenschr.    (1891)  nos.  29,  39.  933n. 


4  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

Passing  rapidly  through  much  detail  and  ingenious  suggestion 
in  the  process  of  establishing  Jupiter  as  a  tri-form  god  of  the  oak,  in 
which  capacity  he  is  supposed  to  have  been  preceded  originally  by 
Janus,  A.  B.  Cook19  follows  Linde20  in  a  curt  assumption:  "Next 
note  that  Jupiter  was  actually  sur  named  I  anus;  for  an  inscrip- 
tion from  Aquileia  records  a  dedication  Iovi  Diano.,}  Although  some 
evidence  is  cited  for  the  connection  of  Janus  with  Jupiter  and  his 
prime  importance  in  Roman  worship,  the  interpretation  of  Dianus 
as  equivalent  to  Janus  is  implied  and  not  argued.  Frazer21  identifies 
the  two.  Miss  Burchett22  inclines  to  the  opinion  that  IOVI/DIANO 
means  Iovi  et  Iano:  but,  reasoning  that  "there  was  little  in  common 
between  Jupiter  Optimus  Maximus  ....  and  Janus,"  she  takes 
refuge  in  the  summary  solution  of  proclaiming  the  inscription 
"useless  as  evidence  about  the  name  of  the  god,  when  even  the  name 
of  the  man  who  set  it  up  is  incorrectly  written."  To  this  may  be 
said:  first,  that  the  name  appears  in  Orelli-Henzen23  and  Bull.  delV 
Inst}3  as  HERRE/NONIVS,24  without  the  interpunction  to  which 
Miss  Burchett  objects;  more  conclusively, — that  the  names  of  gods 
(in  the  case  of  which  we  can  check  errors  of  orthography  as  we  cannot 
in  the  case  of  men's  names)  are  often  misspelled;25  that  the  pointing 
within  a  word  (even  more  than  once)  is  common,26  apparently  a  spac- 
ing device  of  the  stone-cutter's  art;  and  that  neither  of  these  faults 
has  invalidated  such  inscriptions  (and  they  are  many)  in  the  opinion 
of  the  editors.  Birt,27  while  conceding  that  I  anus  may  have  come 
from  a  iorm*Dianus,  denies  on  logical28  and  etymological29  grounds 

19  CI.  Rev.  XVIII  368.  For  an  informal  summary  of  theories  about  the  nature  of 
Janus,  see  Fowler,  Religious  Experience  of  the  Roman  People,  p.  125. 

20  Ibid.  367.  n. 

51  Led.  on  the  Early  Hist,  of  the  Kingship ,  p.  285;  Golden  Bough  II  190  &  381. 

32  Janus  in  Roman  Life  and  Cult,  p.  64. 

53  Loc.  cit. 

u  The  name  Herennius  is  seen  in  no.  5904. 

**Poeninus,  e.  g.,  is  spelled  in  five  different  ways  in  inscr.  of  Cisalpine  Gaul;  see 
p.  104. 

»  Cf.  Not.  d.  Scav.  1892.  7  ([F]OR.  TV.  NA.  I/TEC.  TO.RI/ME.  AE/VN.  DI. 
NE),  1880.  212;  CIL  V790,  3256,  5534,  5536,  7871.  On  p.  70  {op.  cit.)  Miss  Burchett 
refers  to  this  inscr.  as  "the  poorly  cut  Narbonensian  inscr."  Aquileia,  where  it  was 
found,  is  of  course  in  Venetia  and  almost  on  the  Adriatic. 

27  Rosch.  Lex.  I1  1003. 

"7ta*.line51ff. 

»/Wtf.line4ff. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  5 

the  connection  of  this  *Dianus  with  Diana.  Roscher30  considers 
the  linguistic  relationship  with  ianus  and  ianua  far  more  probable;31 
denies,  as  does  Birt,  the  connection  with  Diana;  and  misses  the 
thunder  and  lightning  that  are  attributes  of  all  Indo-European 
sky-gods  except  Linde's.32  Preller,33  who  inclines  toward  Linde's 
theories,  is  thus  corrected  by  Jordan:34 

Die  besonders  von  Corssen84  a.  0.  vertheidigte  Annahme  lanus  —  Dianus 
(vgl.  Iovis=Diovis,  Iuturna-Diuturna)  sei  das  Masculinum  zu  Diana,  ist  sprachlich 
nicht  unbedenklich  und  wird  nicht  durch  die  Inschrif t  von  Aquileia  CIL.  V  783 
erwiesen,  da  hier  Dianus  wohl  Epitheton  und  sein  Zusammenhang  mit  Ianus  sehr 
unwahrscheinlich  ist. 

Steuding36  calls  Dianus  an  epithet  of  Jupiter  and  Wissowa3'  so  lists  it. 
It  is  not,  I  think,  a  negligible  consideration  that,  whereas  Diovis 
and  its  inflectional  forms,  and  even  Diuturna,  occur  a  number  of 
times  in  extant  sources,38  this  supposedly  original  form  of  so  impor- 
tant a  god  as  Janus  does  not  appear  at  all,  unless  in  the  instance 
under  dispute.39  In  any  case,  it  is  unsafe  in  view  of  the  uncertainties 
and  definite  objections  reviewed  above,  to  base  upon  this  one  inscrip- 
tion the  assertion  that  Dianus  is  Janus  and  a  companion  god  to 
Diana.  On  the  other  hand,  the  fact  that  this  is  the  sole  occurrence 
of  the  word  is  not  nearly  so  serious  an  objection  to  accepting  it  as 
an  epithet  of  Jupiter.    For  the  actual  name  of  Janus  was  necessarily 

10  Jd.  V  933. 

81  With  a  curious  insensibility  to  the  ways  of  primitive  religious  thought,  Linde 
{op.  cit.  p.  5)  denominates  as  "incredible"  the  derivation  of  the  name  of  so  important  a 
god  from  a  thing  "so  cheap  and  vulgar"  as  a  door,  considers  the  naming  of  the  door 
from  the  god  equally  strange,  and  brands  the  whole  conception  as  "ridiculous." 

n  For  a  systematic  presentation  and  refutation  of  the  various  arguments  which 
Linde  uses  in  the  support  of  his  thesis  (matter  which  does  not  come  within  the  province 
of  this  dissertation),  see  Roscher  in  Berlin.  Philol.  Wochenschr.  (1891)  no9.  29,  30. 
931-4. 

88  Rom.  Myth.  I  167. 

M  Ibid.,  n.  2.    Cf .  Birt  in  Rosch.  Lex.  I1  1003.  4ff. 

»  See  p.  3,  n.  14. 

*  Rosch.  Lex.,  s.  v.  Dianus. 

"  R.  K.,  p.  604. 

88  See  p.  1,  n.  5  and  VI  30957. 

39  This  inscription  is  of  the  time  of  the  Empire;  the  Hymn  to  Janus  (Varro,  L.  L. 
vii  26,  Lindsay,  Handbook  of  Latin  Inscr.,  p.  27.)  of  early  Republican  times.  On  the 
evidence  for  the  date  of  the  latter  in duonus,  see  Lindsay,  Lot.  Lang.,  pp.  265  &  268. 
Cf.  also  the  old  prayers  to  Janus  in  Cato,  Agr.,  as  quoted  on  p.  72  of  Allen's  Remnants 
of  Early  Latin. 


6  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

used  frequently;  but  that  one  of  the  eighty  or  more  epithets  of 
Jove  should  appear  only  once,  is  not  at  all  surprising.40  Further, 
the  epithet,  in  general,  represents  a  far  more  prevalent  type  of 
indication  than  the  juxtaposition  without  connective,  or  even  the 
compounding,  of  the  names  of  two  gods.  In  the  absence,  then,  of 
any  other  tenable  interpretation  of  the  inscription,  and  relying  upon 
the  evidence  from  etymology,  general  religious  usage  of  the  time,  and 
the  nature  of  the  worship  of  Jupiter,  we  accept  this  as  an  epithet, 
another  expression  of  the  great  god  of  the  shining  heaven. 

JUPITER  FULMINARIS 

The  most  dramatic  phenomenon  of  the  sky,  and  the  one  most 
suggestive  of  a  directing  personality,  is  the  lightning  with  its  accom- 
paniments. One  of  a  group  of  epithets41  which  credit  this  phenomenon 
to  Jupiter  appears  in  an  inscription  at  Ateste   (2474).     Pointing 

IOVI  .  SACR 

F VLMIN ARI 

T.TREBIVS 

T.F 

in  the  same  direction  is  the  phrase  ex  premissa  fulguris  potestate 

in  an  inscription  to  Jupiter  Optimus  Maximus  Conservator,  together 

with  the  thunderbolt  represented  in  the  decoration  of  the  stone  on 

which  that  inscription  appears.42     Of  that  interesting  practice  of 

burying  and  inclosing  as  religiosum  an  object  or  a  spot  struck  by 

lightning,  the  institution  of  the  puteal  to  which  the  Germans  give 

the  picturesque  name  Blitzgrab,  there  are  three  instances  preserved 

in  the  inscriptions  of  Cisalpine  Gaul:  one  at  Opitergium  (1965add), 

DE . C AELO 

T A  CT VM 

ET 

CONDIT VM 

the  wording  of  which  would  suggest  that  an  object,  rather  than  the 

ground  itself,  had  been  struck,43  another  at  Eporedia  (6778),  where 

40  Cf.,  e.  g.t  Jupiter  O.  M.  Divus  Fulgurates  in  III  1086,  Jupiter  Fulminant  in  XI 
3773,  Zeus  Tholes  in  CIG  XIV  2337. 

41  Cf.  Fulgur,  VJJI  2626;  Fulgurator,  VI 377,  III  821.1596.1677.6342;  Fulminator, 
III  3593-4,  Uannte  tpigr.  1898.103;  Fulguralis,  III  1086;  Fulgur  Fulmen,  XII  1807. 

48  5670;  see  p.  10. 

48  The  general  form  of  expression  found  in  this  inscr.  is  found  also  in  II  2421  and 
XIV  245;  in  the  latter  instance,  a  tree  had  been  struck  and  "the  lightning  buried." 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  7 

DIVOM.FVLGUR  DIVOM 

CONDITVM  FVLGVR 

..CONDITVM 
perhaps  only  the  earth  had  been  disturbed  and  thereupon  formally 
turned  over  and  inclosed.  In  the  second  case  the  lettering  was 
duplicated  on  two  sides  of  the  monument,  but  with  a  difference 
of  line  division  as  here  shown.  Divom  is  a  provincial  variant44  of 
the  dium  which  occurs  elsewhere  in  this  phrase.45  Finally,  the  word 
FVLGVR  alone  constitutes  an  inscription  of  Aquileia  (Suppl.  Ital. 
158). 

JUPITER  SUMMANUS 

Similar  in  function  to  Jupiter  Fulminaris  is  Jupiter  Summanus. 
Although  the  name  Summanus  is  found  elsewhere  alone,46  as  a 
cult-title  of  Jupiter  it  seems  to  occur  only  in  Cisalpine  Gaul,  in  the 
two  inscriptions  below.     The  first  of  these,  from  Verona  (3256), 

.IOVI. 

S VM  M AN 

T  .  CAECILI 

.VS. 

SEXTIO 

was  found  on  a  small  altar.     The  other  (5660),  to  Jupiter  Altus 

V.S.L.M.IOVI   AL 


TO   .   S VM  M 

ANO.FELICI 

ANVS   PRI 
MI  VSC V 
M    SVI   S 


D   D   D 

Summanus  from  the  Ager  Mediolaniensis,  is  expanded  by  Mommsen: 
V(otum)  s(olvit)  l(ibens)  m(erito)  Iovi  Alto  Summano  Felicianus 
Primi  v(otum)  s(olvit  [aut  Priamus]  cum  suis  d(onum)  d{at)  d(edicat)  • 

**  Thulin,  Die  Etruskische  Disciplinl  104,  pp.  99-107,  gives  a  general  discussion  of 
puteal  and  bidental. 

«  VI  205,  30878,  X  40. 

♦•The  Calendar  for  June  20:SVMMAN[O]  AD  CIRC[VM]  MAXIM[VM1; 
Ov.  Fast,  vi  731;  Festus  284  Th.  de  P.  s.  v.  Provorsum;  Pliny  N.  H.  ii  52;  Epit.  Livy 
xiv;  Cic.  De  Div.  i  10. 


8  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

The  L  at  the  end  of  vs.  1  resembles  a  ligature  LT,  M  and  /  in  vs.  5 
are  only  faintly  visible,  and  the  S  at  the  end  of  vs.  6  is,  in  the  original, 
so  displaced  as  to  be  as  near  the  end  of  vs.  5  as  of  6.  There  is  nothing 
in  these  two  inscriptions  to  indicate  the  nature  of  this  god.  Putealia 
found  elsewhere,  however,  dedicated  (to  speak  more  exactly,  treated 
as  sacred,  religiosum)  to  him,47  give  part  of  the  explanation  and 
literary  sources  complete  it.  Pliny48  says  that  the  Etruscans  had 
nine  gods  who  hurled  thunder,  but  the  Romans  had  retained  only 
two,  "diurna  attribuentes  Iovi,  nocturna  Summano"  Similarly, 
Festus:49  "quod  diurna  Iovis,  nocturna  Summani  fulgura  habentur." 
The  independent  god  Summanus  first  had  a  cult  in  the  third  century 
before  Christ,50  but  thus  appears  in  Imperial  times  reduced  to  a 
cult-title  of  Jove  as  the  great  god  of  thunder.  The  etymology  com- 
monly accepted  for  the  name  is  sub-manus,  "before  the  dawn";51 
hence  the  meaning,  the  god  of  the  nightly  thunder.52  It  would  seem 
natural,  then,  that  the  inscription  to  Jupiter  Altus  Summanus  was 
in  connection  with  the  paying  of  a  vow  for  property  or  life  preserved 
from  lightning,  and  that  the  other  had  some  similar  occasion. 

Wissowa53  thinks  that  with  Summanus,  the  god  of  the  thunder  by 
night,  may  originally  have  been  identified  Nocturnus,  an  inscription 
to  whom54  records  the  payment  of  a  vow  by  a  Brixian  who  had, 
apparently,  won  some  victory  over  his  fellow  townsmen. 

Jupiter  Sanctusis  the  recipient  of  a  solitary  votive  offering 
at  Verona  (3255).  Sanctus55  is  not  included  in  the  lists  of  the  god's 
epithets  usually  published;  Jordan56  sees  some  connection  between 
Sanctus  and  Semo  Sancus  =  Dius  Fidius,  but  the  latter  is  too 
obscure  itself  to  throw  much  light  elsewhere.     An  inscription  of 

47  VI  206  (FULGVR/SVM.CONDIT),  30879,  30889. 

"  N.  H.  ii  52. 

49  284  Th.  de  P. 

*°  See  Wissowa,  R.  K.,  p.  53. 

61  Cf.  Fowler,  Rom.  Fest.,  161;  Preller,  Rom.  Myth.,  I  244;  Rosch.  Lex.,  s.  v. 

62  For  a  general  discussion  of  this  god,  see  Preller,  op.  cit.,  I  243ff;  Fowler,  op.  cit., 
160f;  Rosch.  Lex.  s.  v.  For  an  account  of  the  founding  of  his  temple  near  the  Circus 
Maximus,  see  the  foregoing,  Epit.  Livy  xiv  and  Cic.  De  Div.  i  10. 

"  R.  K.  135. 

M  4287. 

65  Cf.  Diana  Sancta,  p.  41. 

» In  Preller,  op.  cit.,  II  271,  n.  1. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  9 

Brixia  to  Jupiter  O.M.  Jurarius  may  be  cited  here  for  compari- 
son.57 

Jupiter  L  a  p  i  s  is  essentially  represented  by  the  fetialis  of  4329. 
Though  the  office  of  augur  was  originally  connected  with  the  worship 
of  Jupiter,  no  effort  is  made  here  to  duplicate  the  Corpus  index  by 
listing  occurrences  of  this  office  in  the  inscriptions.  As  belonging 
to  an  early  priesthood,  the  sodalis  Titius  of  no.  24  may  be  men- 
tioned here  for  convenience. 

Later  Conceptions 
jupiter  optimus  maximus 

As  regards  the  universal  cult  of  Jupiter  Optimus  Maximus, 
it  will  be  anticipated  that  Cisalpine  Gaul  can  show  little  which  is 
distinctive  as  contrasted  with  other  districts.  In  so  far  as  there 
are  distinctive  features  in  this  connection  they  will  naturally  be 
not  of  the  main  cult  but  of  certain  Celtic  or  other  foreign  adaptations 
of  it,  more  or  less  closely  associated  with  the  Roman  worship.  Such 
adaptations  will  be  treated  in  later  chapters  and  are  not  included  in 
the  statistics  of  foot-note  64;  they  are  distinguished  by  these  addi- 
tional titles:  Aeternus,58  Dolichenus,59  Ambisagrus,60  Agganaicus 
or  Adceneicus,61  Coliocinus  et  Parmarus,62  and  Poeninus.63  The 
mere  bulk  of  inscriptions  to  J. O.M.  without  additional  titles,  117 
(142,  counting  additional  titles)64  out  of  200  to  Jupiter  all  told,  is  the 
notable  fact  rather  than  any  peculiarity  of  these  inscriptions.     An 

"Seep.  11. 
••  See  p.  73f. 

■  See  p.  74ff. 
M  See  p.  81f. 

■  See  p.  82. 

«  Milan.  5782,  indexed  simply  as  J.  O.  M.  in  CIL  V;  see  p.  83. 

M  See  p.  83f. 

64 13-15,  427,  784-8,  1963,  2037-8,  2381,  3244-53,  3905,  4023-4,  4136,  4141,4158, 
4189,  4234-40,  4898,  4984,  5213,  5222,  5225,  5250-1,  5456,  5458,  5463,  5470-4,  5493, 
5499,  5530,  5536-7,  5565,  5569,  5576,  5580-3,  5597,  5604,  5607,  5647,  5699,  5702,  5725, 
5740,  5744, 5772-81, 6408,  6502a,  6503a  (see  p.  41  under  Diana),  6566,  6569, 6571-2add, 
6606-7,  6630,  6637,  6652,  6755,  6774,  6948,  7209,  7239,  7461,  7632,  7860,  8131,  8204, 
8231,  8842,  8890,  8917;  Notizie  1877.  74,  1890.  273,  1909.  4,  1912.421;  Uann.  tpigr. 
1909.204,  1913.199;  Suppl.  Ital.  843,  162  (= Notizie  1883.158).  In  combinations  with 
other  gods,  or  with  additional  epithets,  are  the  following:  790,  1863,  2475,  3254, 
4014,  4241,  5500-1,  5509,  5543,  5546,  5608-9,  5633,  5661,  5670,  5726,  5784-5,  6594, 
6767,  7809,  7870,  Suppl  Ital.  896,  1272  {^Notizie  1886.3). 


10  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

ethnic  group,  Aneuniates ,66  are  the  dedicants  in  one  case,  a  collegium 
veteranorum  in  another.66 

J.O.M.  Augustus  is  represented  by  a  votive  offering  of 
Arilica.67  An  inscription  of  Verona68  honors  J.O.M.  Conserva- 
tor, being  set  up  by  P.  Pomponius  Cornelianus  consularis  curator 
rerum  publicarum.  Another69  runs:  Iovi  O(ptimo)  M(aximo)  Con- 
servatori  possessionum  Rosciorum,  Paculi  Aeliani  n(ostri)  cons{ulis) 
et  Bassaefiliorumque  eorum,  ex  voto  L(ucius)  Roscius  Eubulus  nutrit(or) 
et  procurat  (or)  cum  P(ublio)  Roscio lib(erto)  proc(uratore)  eor(um).  On 
the  side  of  the  monument  is  the  date:  D(atum  ante  diem)  quartum 
Non(as)  Mart(ias)  Iuliano  iterum  et  Crispino  cons(ulibus).  The 
following  inscription  was  found  in  the  Ager  Mediolaniensis  (5670). 

(thunderbolt) 
I   .   O   .   M   .   CO 


EX   .   PREMISSA 
F  VLG  VRIS 
POTESTATE 
FLAVIVS   .   VALENS 
V.C.EX.D.V.S.L.M 


D  P 

Mommsen  appended  a  question-mark  to  his  expansion  of  CO  as 
Conservatori  and  I  find  only  one  (and  that  a  doubtful)  parallel  in  the 
indices  of  the  Corpus.70  If  this  is  the  correct  expansion,  the  phrase 
ex  premissa11  fulguris  potestate  would  seem  to  name  the  occasion  of 
the  dedication.  But  the  lightning  may  have  been  merely  a  favor- 
able omen.    The  V.C  of  vs.  6  shows  that  the  inscription  is  not  earlier 

66  Notizie  1909.4  =  Vann.  £pigr.  1909.204.  Aneuniates  is  taken  to  mean  Anaunen- 
ses,  but  the  inhabitants  of  Anauni  were  some  distance  from  home  when  they  set  up 
this  inscr.  at  Gera. 

66  784:  collegium  veteranorum  posuit  sub  patre  Titiano,  scribsit  (sic)  Ulpius  Aman- 
tius  s. 

•7  4014.  An  inscr.  to  /.  Augustus  (6955)  was  set  up  according  to  instructions 
given  in  the  will  of  an  ex-decurion  of  Taurini  and  Eporedia. 

68  3254.  Mommsen  ad.  loc.  dates  this  conjecturally  A.  D.  237. 

69  Brixia.  4241.  Paculius  Aelianus  was  consul  in  A.  D.  223,  Julianus  and  Crispinus 
in  224. 

'°V  790;  see  p.  81. 

71  One  of  the  copies  in  Orelli-H.  (1219)  reads  PRAEMISSA,  and  that  would  be 
understood  in  any  case. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  11 

than  the  end  of  the  first  century  A.D.72  In  spite  of  the  redundance 
with  V.S.L.M,  Mommsen  suggested  as  the  meaning  of  EX.D  in  the 
same  line  ex  devotione.  For  inscriptions  to  J.O.M.  C(onservator), 
Liber  Pater  viniarum  conservator  and  to  J.O.M.  Co(nservatorP)  et 
Ambisagrus,  see  no.  5543  (p.  56)  and  no.  790  (p.  81f)  respectively. 
See  below  also,  Jupiter  Conservator.73  J.O.M.  Jurarius  (6p*ios)  is 
once  addressed.74 

JUPITER  AS  VICTOR  AND  PROTECTOR 

Of  like  antiquity  with  the  main  cult  of  Jupiter  Optimus  Maximus 
is  that  of  Jupiter  Victor.76  To  him  is  addressed  a  votive  inscription 
from  Anauni  (5063).  From  Verona  comes  a  sepulchral  inscription 
(3413),  the  first  six  and  a  half  lines  of  which  are  quite  usual:  Naeviae 
L(ucii)  f(iliae)  Naeviolae  quae  vixit  ann(ps)  duos  et  viginti  menses 
quattuor  dies  quinque,  M(arcus)  Clodius  M(arci)  f(ilius)  Candidus 
quattuorvir  i(ure)  diicundo)  et  q(uaestor)  aerari  Veronae.  Then  follow 
sacerdos  and  Lavin(as)  separated  by  a  half -line  best  described  in 
Mommsen's  own  words:  "What  is  concealed,  I  do  not  make  out; 
certainly  what  I  expected  LAVRENT  does  not  suit  the  traces 
remaining,  which  are  these.  The  first  letter  is  I  rather  than  L; 
the  second  seems  to  have  been  O  or  C;  the  third  is  V;  the  fourth  I; 
the  fifth  seems  to  have  been  V;  the  sixth  which  is  lacking  was  narrow; 
the  seventh  seems  to  have  been  X  or  V ;  the  eighth  is  T.  It  was 
perhaps  10 VI  VICT(ori)."  Surely  he  is  right  in  expecting  LAV- 
RENT.76  But,  though  his  suggested  IOVI  VICT  resembles  the 
portions  of  letters  remaining  more  closely  than  would  any  words  that 
I  might  suggest,  that  such  a  phrase  stood  (originally,  at  least) 
in  such  a  context  is  quite  unthinkable. 

To  be  classed  with  inscriptions  to  Jupiter  Victor  is  one  addressed 
(Albintimilium.  7809)  Victoriae  Aeterni  Imvicti  (sic)  Iovis  Optimi 
Maximi,  by  the  restorer  of  a  fortress.  The  cult  of  Jupiter  Victor 
is  closely  associated  with,  and  finally  more  or  less  superseded  by, 
that  of  Victory,77  numerous  inscriptions  to  whom  appear  in  this 

n  See  Egbert,  Lot.  Inscr.,  pp.  168  &  472. 
7»Nos.  11,  12,  3243  on  p.  12. 

uSuppl.  lid.  \m=Notizie  1886.  3;  cf.  I  1105=VI  379. 
76  Wissowa,  R.  K.}  123;  Rosch.  Lex.  II1  679. 

'•The  Sacerdos  Laurens  Lavinas  is  mentioned  rarely  by  writers  but  often  in 
inscr.  Cf.  Zumpt,  De  Lavinio  et  Laurentibus  Lavinatibus,  1. 
"  Wissowa,  R.K.t\m. 


12  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

district  and  are  cited  later  in  this  dissertation.78  Since  this  is  com- 
monly given  as  one  of  the  frequent  instances  of  the  development  of 
a  cult-title  into  an  independent  divinity,  the  dedications  to  Victory 
should  not  be  disregarded  in  this  connection.79 

To  Jupiter  Conservator  an  altar  has  been  set  up  by 
a  freedman  of  Pola  (12);  and  another  inscription  to  him,  on  broken 
marble,  belongs  to  the  same  locality (11).  Still  another  at  Verona 
(3243)  is  in  consideration  of  the  health  of  P.  Pomponius  Cornelianus, 
Julia  Magia,  his  wife,  and  their  sons,  Julianus  and  Magianus.  By 
including  the  inscriptions  to  J.O.M.  Conservator,  we  find  the  god 
regarded  as  protector  of  possessions,80  crops,81  and  health.82  One  may 
compare  also  inscriptions  to  di  conservator  es™  and  Iuppiter  et  di  con- 
servatores.** 

Similar  in  significance  is  the  epithet  C  u  s  t  o  s  from  Ceneta 
(8795),  which  appears  twice  elsewhere85  in  inscriptions.  A  votive 
offering  of  Ateste  (2473)  honors  Jupiter  Depulsor,  a  cult 
apparently  popular  with  the  army.86  An  inscription  in  the  Ager 
Saluzzensis  (7634)  consists  simply  of  the  word  DEFENSORI;  since 
there  is  elsewhere  an  inscription  to  Jupiter  Defensor,87  this  word  may 
conceivably  refer  to  that  god.  Here  may  be  cited  also  a  votive  offer- 
ing by  C.  Hostilius  Aemilianus  of  Brixia  (4243),  inscribed  10 VIS. 
TVTELAE.88    Conservator,89  Custos,90  Depulsor  and  similar  titles 

78Seep.65f. 

79  But  cf.  Axtell,  Deification  of  Abstract  Ideas,  16ff. 

80 4241;  seep.  10. 

815543;  seep.  11. 

82  3243  above. 

83  See  p.  94. 

84  See  pp.  13  and  94,  n.  7. 

85  VI  376,  XIV  3557. 

88  Cf.  II  2414;  III  895,  3269,  4018,  4033-4,  4111,  4786,  5160,  5460,  5494:  note 
that  all  these,  except  the  first,  are  in  border  provinces — Dacia,  Pannonia,  Noricum — 
where  soldiers  were  quartered. 

87  III  1590 = Eph.  Epigr.  II 446.  CIL  V  8372,  having  the  name  in  the  nominative 
and  being  on  a  stone  of  sepulchral  form,  is  probably  not  to  be  included  here.  Cf .  Pauly- 
W.  IV  2365  on  Defensor  Civitatis  and  CIL  V  4459.  Similarly,  Liberato(r)  Patriae 
De(fensor?)  in  5509  to  J.  O.  M.  is  to  be  taken  with  the  name  of  the  dedicant;  no.  6963 
is  probably  of  the  same  character. 

88  Cf.  3304,  4982,  XII  1837  and  see  pp.  13,  21  and  67. 

89  Cf.  Rosch.  Lex.  II1  745.  60,  748.  32,  749.  16. 

90  Significantly  frequent  on  coins  after  the  time  of  Nero.  Cf .  Rosch.  Lex.  II  750. 
61. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  13 

finally  came  to  indicate  especially  the  activity  of  the  god  as  protector 
of  the  emperors.91 

IDEA  IOVTS 

A  peculiar  inscription,  consisting  simply  of  the  phrase  IDEA. 
10 VIS,  has  been  found  in  the  Ager  Comensis  (5462).  'I5€a  occurs  in 
Cic.  Or.  iii  10;  Ac.  i  8.30;  Tusc.  i  24.58;  transliterated  to  idea,  in 
Sen.  Ep.  58  med.  The  Platonic  theory  of  ideas  had  passed  through 
an  extensive  philosophical  tradition  and  might  have  become,  in  a 
crude  form,  more  or  less  known  even  to  people  without  much  educa- 
tion: in  that  case,  the  phrase  Idea  Iovis  may  have  been  used  as  a 
periphrasis  practically  equivalent  to  Iuppiter,  a  periphrasis  like  those 
so  frequent  in  Lucretius92  Iovis  Tutela  of  no.  4243  affords  a  parallel 
to  such  an  expression  as  this.93  Similarly,  one  finds  dedications  to 
the  Numen  or  Genius  of  a  deity.94 

COMBINATIONS 

The  largest  group  of  those  inscriptions  in  which  the  name  of 
Jupiter  is  coupled  with  designations  of  other  gods  is  made  up  of 
dedications  to  Jupiter  with  all  the  gods.  The  forms  of  dedication 
employed  are  as  follows:  Iovi  et  dibus  deabus  (5669),  diis  deabus 
cum  love  (5245),  .  .  .  et  dis  cum  love  (5738),  I.O.M.  D.D.  (2475), 
I.  (0)M.  dis  [de]  abu  [s]  (5609),  I.O.M.  diis  deabus  (5784),  I.O.M. 
dis  deabus  (5608),  Iovi  Opt.  Max.  et  dis  deab.  (6767),  Iovi  O.M.  qum 
dis  deabusque  (5661),  I.O.M.  una  cum  dibus  dia.  (5509),  I.O.M.  et 
diis  deab.  omnibus  (5500,  5633,  5785),  Iovi  O.M.  ceterisq.  immort. 
(7870).  All  but  two  of  these  are  stated  to  be  in  connection  with  the 
payment  of  vows:  one  for  the  health  of  the  emperors  (2475);  another 
for  that  of  a  patron's  daughter  and  for  the  crops  (5609);  a  third  for 
that  of  a  master  (5500) ;  two  others  for  that  of  the  dedicant  and  his 
family  (5661,  5784).  Number  5661  involves  the  erection  of  a  rather 
elaborate  altar;  number  5738,  of  an  altar  and  a  small  temple.  A 
dedication  to  Iuppiter  et  di  conservatores  celebrates  the  escape  of  a 
soldier  from  the  dangers  of  battle  (5062). 

91  Cf.  Wissowa,  R.  K.7  128  and  129  with  note;  Preller,  Rom.  Myth.  I  208f. 
n  Cf.,  e.  g.,  iii  43,  animi  naturam  =  animum.     Cf.  also  "His  Highness"  "His 
Excellency"  etc. 
»  See  p.  12. 
94  See  pp.  22  and  68. 


14  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

Six  inscriptions  represent  the  connection  of  the  god  with  the 
other  members  of  the  triad  of  the  Capitol.  Three  of  these  (3242, w 
3902,  5771)  are  votive  inscriptions;  the  second  runs  [Iovi  Iuno] 
ni  Min.  ceterisque  dis  deabusque,  being  set  up  by  a  freedman  on  behalf 
of  the  health  of  his  patron  and  others.  Number  5546  is  indecipher- 
able except  for  the  address,  I.O.M.  Iunoni  M.;  no.  5588  is  in- 
scribed on  a  square  pedestal  to  the  same  three  gods.  The  remaining 
inscription  (Augusta  Praetoria.  6829)  is  here  reproduced  from  a  small 
altar. 

IOVI  .  IVNON  .  MINER 
ANTONIA   .   M   .   LIB 
APHRODISIA.SCYPHOS.il. 
VENEREM       SPECVLVM 
DONVM  DEDIT 

An  altar  as  a  votive  offering  is  accorded  to  J.O.M.  along  with 
Mercury  (Suppl.  Ital.  896).  There  is  an  inscription  to  Isis  Regina, 
Jupiter,  Sol  and  Serapis  (3232);  another  to  Jupiter  and  Sol  (8233). 
The  latter  was  found  in  the  ruins  of  a  temple  of  Isis  at  Aquileia;  it  may 
be  in  honor  of  Jupiter-Sol,  as  III  3020  seems  to  be.  Number  5501 
connects  the  god  with  the  Matrons  in  a  votive  offering  consisting  of  a 
large  altar  terminating  at  the  top  in  the  shape  of  a  shell.  Likewise, 
a  very  large  altar  in  the  field  about  Novaria  bears  a  votive  inscription 
(6594)  to  I.O.M.  Matronae  indulgentes  Mercurius  lucrorum  potens. 
A  very  dubious  inscription  (5726)  associates  Jupiter  with  dei  penates. 
As  indicated  on  p.  11,  J.O.M.  Conservator  appears  with  Liber  Pater 
viniarum  conservator  (5543) 96  and  Ambisagrus  (790) 97  Finally,  no. 
1863,  from  Iulium  Carnicum,  is  reconstructed  as  follows  from  very 
crude  letters  cut  on  the  face  of  a  cliff  on  the  Italian  slope  of  Monte 
della  Croce,  a  hundred  feet  below  its  crest  and  about  the  same 
distance  from  an  ancient  road:98  [I(ovi)  o(ptimo)]  m(aximo)  [Triviis 
quadri]  viis  ceterisque  dib(us)  aram  o[b  solutum  merit]  o  sollemne  votum 
d[ed  (it)]  Hermias  susceptor  operis  aeterni;  titulum  immanent,  montem 
Alpinum  ingentem  litteris  inscripsit,  quot  saepe  invium,  comm[e] 
antium  periclitante  popu[l]o  ad  pontem  transitum  non  p[raeb]uitf 
cur  ante  Attio  Braetiano  q(uaestore)  eorum  viro  ornato,  viam  nov(am) 
demonstrante  Hermia.  Multanimis  fides  operisque  paratus — unanimes 
omnes — hanc  viam  explicuit. 

w  Wrongly  indexed  as  3292  in  the  Corpus. 

••Seep.  56. 

•7  See  p.  81f. 

••  Mommsen  ad  loc. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  15 

These  dedications  to  two  or  more  divinities  in  conjunction  are 
often,  of  course,  very  useful  in  determining  the  provinces  and  func- 
tions of  obscure  and  less  important  deities.  In  the  case  of  the  supreme 
god,  however,  they  can  offer  little  suggestion.  Once  a  deity  has 
reached  such  preeminence,  he  is  apt  to  be  invoked  on  occasion  in 
almost  any  matter  and  in  company  with  almost  any  god. 

SUMMARY 

The  following  summary  of  the  Jupiter  cults  of  Cisalpine  Gaul 
leaves  out  of  account  the  Oriental  cults  of  chap.  VI  and  the  Celtic 
cults  of  chap.  VII. 

Without  epithet:  1759,  2472,  2799  =  1  1435,  3241,  3903,  4022, 
4047,  4093,  4148,  4188,  4229-32,  4855,  4895,  5006,  5054, 
5093,  5441,  5449,  5594,  6503,  7449,  7459,  Notizie  1883.  194 
(  =  Suppl.  Ital.  512),  1900.80,  Dessau  2992,  Suppl.  Ital. 
161 29 

Early  cult-titles:  Dianus  783;  Fulminaris  2474,  (putealia) 
1965"",  6778,  Suppl.  Ital.  168;  Summanus  3256,  5660; 
Nocturnus  4287;  Sanctus  3255 9 

Optimus  Maximus  (See  list  on  p.  9,  n.  64) 117 

O.  M.  combined  with  other  gods:  di  deae  2475,  5500,  5509, 
5608-9,  5633,  5661,  5784-5,  6767,  7870;  Trivia  Quadrivia 
ceterique  dii  1863;  Matronae  5501,  Matronae,  Mercurius 
6594;    Juno,  Minerva    5546;    Mercury    Suppl.    Ital.    896; 

Penates  5726 .17 

O.  M.  with  additional  titles:  Augustus  4041;  Conservator 
4254,  4241,  5670,  5533,  790;  Iurarius  Suppl.  Ital.  1272(  = 
Notizie  1886.3) ;  Victoria  aeterni  imvicti  I.O.M.  7809 8     142 

Other  epithets:  Augustus  6955;  Victor  5063;  Conservator  11,  12, 
3243;  Custos  8795;  Depulsor  2473;  Iovis  Tutela  4243,  Idea 
Iovis  5462 9 

Combined  with  other  gods  (not  including  combinations  with 
J.O.M.):  Isis,  Sol,  Serapis  3232;  Sol  8233;  Juno,  Minerva 
3242,  5588,  5771,  6829;  Juno,  Minerva  ceterique  di  deaeque 
3902;  di  conservators  5062;  di  deae  5245,  5669,  5738  (Cf.  p. 
13 11 

Total 200 


16  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

MARS 

Rather  striking,  especially  when  one  considers  the  large  number 
of  inscriptions  to  certain  little  known  deities,  like  Belenus,  is  the 
small  representation  of  the  god  Mars,  whom  we  might  naturally 
expect  to  be  prominent  anywhere  in  an  empire  that  ruled  the  world 
by  arms.  There  are  but  nineteen  references  to  him  all  told,  and  of 
that  number  all  but  nine  are  involved  in  some  combination  with  other 
gods  and  special  local  cults  or  are  for  other  reasons  not  fully  repre- 
sentative. Of  the  five  addressed  simply  to  Mars,"  the  last  two  listed 
in  the  note  are  votive  inscriptions.  One  (6478)  is  set  up  by  two 
freedmen  in  honor  of  a  military  officer. 

The  old  epithet  G  r  a  d  i  v  u  s100  appears  in  an  inscription 
found  lying  on  the  floor  of  an  ancient  shrine;  the  restoration  of  this 
shrine  by  the  dedicant  is  the  occasion  of  the  inscription  (Aquileia. 
8236).  Mars  Augustus  is  the  recipient  of  a  votive  offering 
(Verona.  3263)  and  of  a  figurine  with  the  following  inscription  (Sub- 

MARTI.AVG 

CONSERVATORI 

CORPORIS.  SVI 

MERCVRIALIS      .      AVG 

N   .   VII   .   EX.IVSSV.NVMi 

NIS   .  IPSIVS  .  SIGILLVM 

MARMOREVM     .     POSVIT 
lavio.  5081).    On  one  side  of  a  square  pedestal  (Vercellae.  6653)  is  an 
inscription  to  the  emperor  Vespasian,  on  another  side  in  crude  letters 
(perhaps  a  later  addition)  the  words  Deo  Marti  Conserva- 
tor i.     Jupiter  bears  the  same  epithet  in  this  district.101 

There  are  two  Celtic  titles,  Cemenelus  (7871)  and  L  e  u  c  i- 
m  a  1  a  c  u  s  (7862a),  attached  to  Mars'  name  in  inscriptions  in 
Cisalpine  Gaul;  they  will  be  considered  in  the  chapter  on  Celtic 
Gods.102 

The  other  occurrences  of  the  word  Mars  are  in  combinations. 
Mars  is  named  (Anauni.  5052)  along  with  the  other  planets  in  one 
instance.103    He  appears  once  each  with  Appollo  (sic)  (Ager  Novar- 

»»  3261,  5064,  6478,  4900,  Notizie  1894.  188. 
100  Cf.  Ill  6279,  VIII  2581.  14635.  17625,  XIV  2580-1. 
181  See  p.  12. 
"»Seep.  84f. 
108  See  p.  64. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  17 

iensis.  6603),  Luna  (Aquileia.  794),  and  Mercury  (Aquileia.  795), 
the  inscription  in  the  last  case  being  carved  in  rude,  crooked  letters 
on  an  altar.  Twice104  Mars  and  Minerva  are  coupled;  once105  the 
association  is  cum  dis  deabus.  A  temple-servant  of  the  god,  aeditimus 
Martis  per  annos  XLV,  is  found  in  no.  5306  of  Comum,  a  flamen 
Martialis  in  nos.  4921-2  of  Trumplini;  Salii  are  mentioned  fre- 
quently.106 

There  is  a  cryptic  inscription  to  the  M  a  r  t  e  s,  apparently, 
found  on  the  walls  of  an  ancient  castle  (Verona.  3262).  Search 
P.FIRMINVS.MARTIBVS.L.P.A. 
C.N.Q.A.ONESIMIANO.V.S.L.M. 
through  the  indices  of  the  Corpus  and  elsewhere  fails  to  discover  a 
parallel  to  such  a  conception;  in  the  absence  of  that  support,  accord- 
ingly, I  suggest  that  an  unintentional  metathesis  might  have  sub- 
stituted this  form  for  MATRIBVS.  An  expansion  of  the  unknown 
abbreviations  would  perhaps  throw  light  on  the  identity  of  the 
deities. 

Bidden  by  a  vision,  L.  Petronius  Callistratus  set  up  a  small  altar 
to  V  i  r  t  u  s  and  B  e  1 1  o  n  a  (Novaria.  6507). 

DOMESTIC  DEITIES 

Of  the  domestic  group,  V  e  s  t  a  is  honored  in  but  three  inscrip- 
tions.107 In  one  of  them  only  can  her  name  be  made  out  with  cer- 
tainty (Arusnates.  3920).  Another,  carved  in  uneven  lines  on  a  large, 
square  pedestal,  registers  the  payment  of  a  vow  to  her  by  Q.  Cassius 

Verus  (Arusnates.  3919).      Laelius  T(iti)   lib{ertus)  sevir  et 

Euhodus  augustalis  set  up  a  monument  of  some  kind  at  Concordia 
(8655)  and  provide  2000  sesterces  for  its  maintenance. 

An  altar  at  Patavium  is  inscribed  simply  DIS.PENATIBVS  in 
letters  rude  rather  than  ancient  (2802).  The  Penates  are  also 
addressed  in  combination  with  dei  deae  (Tergeste.  514). 

1M  Sabini.  4901,  Bergomum.  5114.   Cf.  p.  59,  n.  76. 

106  Ad  Lacum  Larium.  5240. 

10«  1812,  1978,  2851,  3117,  4347,  4492  (cf.  Catull.  xvtf  and  notes  thereon  in  the 
Merrill  and  Friedrich  editions),  6431. 

107  For  the  infrequency  of  inscr.  to  the  domestic  deities  as  an  unfair  indication  of 
their  relative  importance,  see  Fowler,  Roman  Ideas  of  Deity,  15. 


18  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

LARES 

Two  freedmen  of  Aquileia  (791)  make  a  contribution  from  their 
means  to  the  Lares;  freemen  of  Brixia  (4245)  and  Ceneta  (8796),  re- 
spectively, offer  to  them,  the  one  a  bronze  tablet,  the  other  a  rather 
large  brazen  bowl  with  the  inscription  traced  on  the  inside  with  dots 
made  by  a  pointed  tool.  Some  dedication  is  made  at  Aquileia  (792) 
by  magistri;10*  what  would  appear  to  be  the  names,  now  in  a  mutilated 
condition,  of  five  of  these  magistri  are  listed  in  the  inscription, 
two  of  the  men  being  referred  to  as  socii  portorii  and  bearing  names 
which  suggest  servitude.  On  a  round  altar  at  Ora  Genuas  (7739) 
it  is  indicated  that  the  steward  of  Petinia  Posilla,  in  payment  of  his 
vow,  set  up  this  altar  at  the  cross-roads  in  honor  of  the  Lares.109 
D(eis)  Laribus  is  roughly  cut  on  an  altar  of  Anauni  (Sup pi.  Ital.  714). 
Two  men  of  Augusta  Bagiennorum  (7689)  address  the  Lares  A  u- 
g  u  s  t  i  on  what  had  been  an  architrave  of  shining  marble ;  another 
architrave  (Benacenses.  4865)  bears,  in  large  letters,  the  words 
Augustis  Laribus.  A  traveler  through  Aquileia,  in  accordance  with 
a  decree  of  the  local  senate,110  adds  his  tribute  to  the  Lares  Augusti 
(8234);  to  them  also  is  a  dedication  (4087)  made  by  nineteen  slaves 
at  Betriacum  in  58  B.  C,  the  year  of  the  consulship  of  Caesar  and 
Calpurnius.  A  small  temple  is  erected  to  them  at  Verona  (3258)  in 
consideration  of  the  health  of  the  emperor  Hadrian.  We  find  at  the 
same  place  an  inscription  (3259),  Laribus  Agustorum  (sic)  Dominorum 
nostrorum  et  Casarum  (sic),  to  which  we  may  compare  inscriptions  to 
the  Genius  of  the  emperor.111 

On  a  pedestal  of  Dalmatian  marble  bearing  traces  of  two  statues, 
runs  this  legend  (Patavium.  2795):  Genio  Domnorumm  Cereri.  T. 
Poblicius  Crescens  Laribus  Publicism  dedit  imagines  argent  (eas)  duas 
testamento  ex  binis  sestertiis.  Genius  and  Ceres  are  plainly  the  Lares 
whose  statues  were  once  above  these  lines;  though  one  expects 
Penates  to  be  used  as  a  general  term  to  stand  for  various  guardian 
gods  at  different  times,  the  exceptional  character  of  such  a  use  of 

108  Cf.  3257  on  p.  19  and  IX  3424  with  De-Marchi,  //  Culto  Privato  I  114,  n.  2. 
,0"  Following  the  amended  form,  7739add.    This  inscr.  is  to  L.  Compitales  (see 
p.  19);  it  is  cited  by  Wissowa,  R.  K.,  168,  n.  4. 
110  Expanding  S(enatus)  c(onsulto)  p(osuit). 
»»  Cf.  3104  on  p.  20. 

112  Cf .  3259  above  to  the  Lares  of  the  emperors. 
118  See  Wissowa,  R.  K.,  170  and  n.  6. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  19 

Lares  is  apparent,  for  instance,  from  the  last  clause  on  p.  162  of 
Wissowa's  Religion  und  Kultus  der  Rbmer.  An  interesting,  though 
fragmentary,  inscription  of  Brixia  (4440)  reads:  [M]arcellin(us) 
colleg(io)  Larum  dedit  seslertia  duo  et  dimidium,  ut  no[bis  Rosalibus] 
et  Parentalib{us)  [sepulcrum  decor aretur  or  something  similar].114 
The  collegium  Larum  appears  also  in  another  inscription  (Brixia. 
4432),  in  which  cultores  collegi  Larum  join  with  others  in  a  tribute 
to  their  well-deserving  patron.  In  one  instance  (Brixia.  4340),  the 
cultores  Larum  of  a  certain  XVvir  sacris  faciundis  set  up  an  honorary 
inscription  to  him.  Three  free  men,  magistri,  and  three  slaves, 
ministri,  record  in  an  inscription  at  Verona  (3257)  that  they  have 
restored  a  shrine  of  the  Lares  C  o  m  p  i  t  a  1  e  s,115  putting  into 
position  its  roof,  walls,  folding-doors  and  threshold  at  their  own 
expense.    The  date  is  A.V.C.  753. 

GENIUS 

Dedications  to  the  Genius  of  a  private  person  are  sometimes 
without  indication  of  the  dedicant.118  Number  7596  is  apparently 
to  the  Genius  of  the  Petronius  of  no.  7532,  by  his  parents;  7514  to 
that  of  an  intimate  friend;  Suppl.  Ital.  1286  to  Genius  Patrius; 
7142  h(onoris  c(ausa).117  Slaves118  address  the  Genii  of  their  masters; 
freedmen119  thus  honor  those  who  are  presumably  their  patrons. 
Number  6951  is  to  a  patron's  Genius;  7469-70  are  dedications  to  the 
Genii  of  their  patrons  by  the  guilds  of  smiths  and  rag-dealers,  respect- 
ively. Likewise,  the  college  of  pastophoroi  of  Industria  honors  its 
patron,  addressing  the  Genius  and  H  o  n  o  r  of  a  Roman  knight, 
curator  kalendariorum  ret  publicae.  This  inscription  (7486)  is  on  a 
large  bronze  tablet  in  crude  letters,  one  line  still  showing  traces 
of  the  silver  with  which  the  hollows  of  the  letters  were  filled.  The 
inscriptions  to  Genius  and  Honor  are  uniformly  long  as  compared 
with  most  religious  inscriptions.  One  (Brixia.  4449)  includes  the 
information  that  to  the  Genius  and  Honor  of  three  seviri  Augustales  a 
memorial  has  been  erected  by  five  magistri  collegiorum.    The  portion 

114  Cf.  4016  and  4871  (Rosalia  et  Parentalia  omnibus  annis  in  perpeluum  procuranda), 
2090,  2176,  2315,  4015,  4017,  4410,  7357,  and  passim. 
114  Cf.  7739  on  p.  18. 

»•  7236  (to  the  Genius  of  a  local  senator  and  duovir),  7532,  2212. 
"7Cf.  2947,  7007,  7481. 

118 1868  (with  a  small  altar  in  payment  of  a  vow),  7143,  7471. 
"•  6502,  7238,  7505,  Nolizit  1904.  40  (in  good  letters  of  the  first  c). 


20  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

of  the  inscription  of  most  concern  to  us  is  as  follows:  Gen(io)  et  hon(ori) 
(of  the  three  seviri),  d(atis)  in  tutel(am120  sestertiis)  n(ummis  mille), 
ut  d(ie)  K.  Febr.  sacrif(icetur),  et  in  profusione(m121  sestertiis)  n(um- 
mis  mille  (names  of  the  donors).  Magistri  s(upra)  s(cripti)  titulo 
honoris  usi,  datis  in  tutelam  (sestertiis)  niummis  mille),  ut  ex  usur(is) 
eorum  quod  ann(is)  die  III  id(us)  Apriles  per  officiates122  sacrificetur, 
et  oleo  et  prop(inatione)  dedicaver{unt)  ,123  That  is,  the  five  officials 
provided  the  inscription  and  the  first  two  thousand  sesterces  at  their 
own  expense,  then  added  a  thousand  sesterces  in  their  official  capa- 
city for  another  sacrifice.124  In  5869  (Milan)  the  guilds  of  smiths  and 
rag-dealers  of  the  place  invoke  the  Genius  and  Honor  of  Magus 
German(us)  Statori(us)  Marcian(us),  Roman  Knight  equo  publico, 
and  the  Juno  of  his  wife,  Cissonia  Aphrodite,  patrons  of  the  guilds. 
Number  5892  (Milan)  is  of  the  same  type.  Four  times  in  all125  there 
occur  inscriptions  addressed  to  the  Genius  of  a  man  in  combination 
with  the  Juno  of  a  woman. 

The  common  practice  of  supplicating  the  Genius  of  the  emperor 
is  represented  by  the  line  GENIO  PRINCIPIS  (Vicetia.  3104)  and 
no.  2795  on  p.  18.  For  Genius  Lib(eri)  Augiusti)  see  no.  326  on 
p.  56  under  Liber. 

We  come  next  to  evidence  of  the  worship  of  the  Genii  of  various 
groups:  of  guilds,  a  town,  colonies,  counties.  The  Genius  of  the 
guild  of  rag-dealers  of  Alba  Pompeia  is  honored  in  a  tribute  to  the 
memory  of  a  Roman  knight  paid  by  his  mother  and  sister  (7595). 
The  Genius  of  the  guild  of  dray-men  appears  in  a  Brixian  inscription 
(4211).  A  monument  which  seems  to  have  been  transported  from 
Greece126  is  inscribed:  Veneri  sacrum  et  Genio  collegi  augiusti)  Corinth- 
(i)  (Altinum.  8818).  A  fragmentary  inscription  in  Notizie  1915, 
p.  145  may  be  classed  here,  and  perhaps  the  G.C.D.  of  2794  is  to  be 
expanded  G(enio)  Cipllegi)  D(endrophororum) ;  no.  7363  from  Segusio, 
Maric(ae)  Minerivae)  et  Geniio)  aer(.  ..)sacr(um),  probably  had  to  do 


120  Cf.,  for  parallels  to  this  phrase,  4294  (p.  35),  4416,  4418,  4488,  5005  (p.  51.). 

121  Cf.  Marini,  Frat.  Arv.,  p.  562;  Fabr.  pp.  147,  182. 

122  Cf.  4488-9,  5272;  De-Marchi,  //  Culto  Privato,  II  147. 

123  Cf.  5272. 1.  25. 

124  Mommsen  ad.  loc. 

126  5869  above  (to  the  Genius  and  Honor  of  a  man  and  the  Juno  of  his  wife),  6950 
(on  a  base  supporting  a  Hermes),  7237  (by  a  slave),  7593  (by  a  slave  or  freedman).  See 
p.  23f.  for  inscriptions  to  the  Juno  of  a  woman. 

126  Mommsen  ad  loc. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  21 

with  a  guild  of  coppersmiths.  At  the  same  town,  the  Genius  of  the 
Municipiunt  Segusinum  is  the  recipient  of  a  marble  tablet,  put  up  in 
accordance  with  the  terms  of  a  woman's  will  from  the  funds  left 
after  the  construction  of  some  monument  in  honor  of  Vertumnus 
(7235):  no.  7234  is  addressed  to  the  same  spirit,  and  Suppl.  Ital.  958 
to  Genius  Municipii  Industriensis  by  a  sevir  augustalis.  A  decurio  of 
Brixia  pays  his  tribute  to  the  Genius  Coloniae  Civicae  Augustae 
Brixiae  (4212);  no.  4202  is  probably  in  honor  of  the  same  spirit  and 
Bergimus.127  We  find  also  Genius  pagi  Livi  (Trumplini.  4909), 
Genius  populi  pagi  Iu[li]  (Ibid.  4911),  and  Genius  pagi  Arusnatium 
in  combination  with  the  nymphs.128  With  the  Matrons  are  associated 
the  Genii  Ausuciatium,129  and  no.  5216  of  the  same  place,  which 
begins  Genio  Asc,  may  be  an  address  to  the  same  spirit,  though 
a  man's  name  is  an  alternative  explanation. 

Besides  the  combinations  of  Genius  with  Venus  (8818),  Bergimus 
(4202),  Nymphae  Augustae  (3915),  Matronae  (5227),  and  Marica130 
and  Minerva  (7363)  already  cited,  there  are  to  be  added  those  with 
the  Manes  (Pola.  246)  and  Numen  (Fines  Cotti.  7212).  Genii  are 
occasionally  represented  in  carvings  on  sepulchral  and  other  monu- 
ments, e.  g.,  2044,  4085. 

Comparable  in  conception  with  the  protecting  Genius  of  a  man 
or  group  is  the  T  u  t  e  1  a  who  sometimes  appears.  An  inscription 
at  Verona  (3304)  runs:  Tute[lae]  dom[us]  Rupil[ianae\  etc.131  A 
decurio  of  Brixia  pays  a  vow  (Riva.  4982)  to  Tutela  August  a.132 
Number  4243,  mentioned  before  in  connection  with  certain  ideas  in 
the  Jupiter  cult,133  and  involving  the  payment  of  a  vow  to  Iovis 
Tutela,13*  suggests  the  sort  of  use  out  of  which  arose  the  conception 
of  Tutela  as  an  independent  spirit.  As  the  Roman  about  to  enter 
some  contest,  in  praying  to  Jupiter  Victor  had  his  mind  mainly  on 
the  epithet  rather  than  the  god,  as  one  may  say,  and  thus  that  epithet 
presently  was  furnished  forth  with  a  personality  of  its  own  as  Victoria; 

1S7  See  p.  90. 

,M  Arusnates.  3915;  see  p.  90. 

1M  Ad  Lacum  Larium.  5227. 

1.0  See  p.  27. 

1.1  Cf.  De-Marchi,  //  Culto  Privato  II  44  and  I  80,  also  p.  viii,  n.  2. 
131  Cf.  Bull,  tpigr.  de  la  Gaule  I  163. 

1M  See  p.  13. 

,M  See  pp.  12  and  57,  n.  55.  Cf.  XII  1837,  though  there  are  two  possibilities  of 
interpretation  there. 


22  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

so,  from  praying  for  the  protection  of  Jove  there  was  no  very  far  cry 
to  praying  to  it:  the  Iovis  Genio  of  I  603.17  affords  a  close  parallel. 
Preller135  regards  Tutela  as  a  female  counterpart  of  Genius;  which 
makes  her  a  Juno136  or,  as  he  prefers  to  identify  her,  Fortuna.  Wisso- 
wa137  attempts  no  such  identification,  but  refers  to  Tutela  as  a 
goddess  who  ultimately  attained  some  independence  from  Genius 
and  appealed  especially  to  women  worshipers.  After  reviewing 
several  interpretations,  De-Marchi138  inclines  to  the  view  that 
Tutela  is  Genius;  favoring  that  understanding  of  the  identity  of  the 
spirit,  as  against  those  which  make  it  a  female  counterpart  of  Genius, 
is  the  invocation,  Genio  urbis  Romae  sive  mas  sive  femina,139  which 
goes  back  to  the  period  in  the  history  of  Roman  religion  when 
deities  were  conceived  of  as  daemonic  and  sexless  or  of  uncertain 
sex.140 

JUNO 

Three  votive  offerings  are  made  to  Juno  without  cult-titles: 
no.  4224a  on  a  tiny  cippus  at  Brixia,  no.  2087  at  Asolo,  and  no.  2798 
on  a  bronze  tablet  of  Patavium.  With  regard  to  the  last,  the  editor 
of  the  Corpus  quotes  an  interesting  statement  from  Livy  (x  2.14): 
rostra  navium  spoliaque  Laconum  in  aede  Iunonis  veteri  fixa  multi 
supersunt  qui  viderunt  Patavii.  Livy  may  well  have  talked  with 
some  of  his  fellow  townsmen  who  had  seen  these  ex-votos.  Gran  San 
Bernardo  furnishes  a  brief  inscription  to  Juno  Augusta  (Notizie 
1887.469).  Tib(erius)  Cl(audius)  Hilarinus  of  Camunni  and  Val- 
eria) Prima,  his  wife,  pay  a  vow  (4939)  to  Juno  R  e  g  i  n  a,  as  does 
Luculena  Tatias  of  Riva  (4938).  The  remaining  inscription  of  this 
last-named  cult  (Albintimilium.  7811)  illustrates  the  often  compli- 

IVNONI     REGINAE     SACR 
OB  HONOREM  .  MEMORIAMQVE  VERGINIAE     .      P     .     F 
PATERNAE  .  P  .  VERGINIVS  RHODION     LIB  .  NOMINE 
SVO    ET    METILIAE  TERTVLLINAE  FLAMINIc      VXORIS 
SVAE  ET  LIBERORVM  SVORVM  VERGINIORVM     QVIETI 

l*Rom.  Myth.  II 185,  202;  I  87. 

m  See  p.  23f  for  this  conception  of  Juno. 

1,7  R.  K.,  179;  see  n.  2  there  for  a  list  of  occurrences. 

M  Op.  cit.,  p.  viii,  n.  2. 

•»  Serv.  Aen.  ii  251. 

140  Cf .  Fowler,  Rom.  Fest.  67,  73. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  23 

PATERNAE  RESTITVTAE  ET.QVIETAE 
S  P  P 

cated  motivation  of  inscriptions.  It  is  inscribed  to  Juno,  but  also  in 
memory  of  the  dead  daughter  and  further  dedicated  to  what  one  could 
almost  call  a  deified  abstraction,  the  Quies  of  the  dead.Ml  For  an 
inscription  to  Juno  Luna  Regina  (Verona.  3233)  see  p.  62  under  Luna. 
The  rest  of  the  inscriptions  to  Juno  involve  that  conception 
which  associates  her  with  Genius  in  the  private  cult;  they  are  to  the 
several  guardian  spirits  of  individual  women.  Number  6954  (Tau- 
rini),  from  the  pedestal  of  a  bust,  is  dedicated  to  the  Juno  of  Tullia 
Flaminica  Julia  Augusta.142  A  Ubertus  and  liberta  in  no.  7472  (Indust- 
ria)  appeal  to  "the  Juno  of  our  Julia;"  similarly,  Albanus,  dispensator 
and  probably  slave,143  addresses  "the  Juno  of  our  Cornelia"  (Ticinum. 
6407) :  nostri  is  used  in  the  same  way  with  the  names  of  patrons  and 
masters  elsewhere.144    In  the  following  inscription  on  an  altar  (Pola. 

C.FANNIVS.PSALMVS 

SIBI.ET. 
FANNIAE.  C.LIB.NOE 

IVNONI.EIVS. 

FANNIAE  .  PRISCAE 

V.F 

160),  a  difficulty  presents  itself.  While  the  names  Psalmus  andiVoe 
strike  one  as  Oriental  and  incongruous,  the  real  trouble  lies  in  the 
phrase  Iunoni  eius  in  the  fourth  line.  Mommsen's  comment  is: 
"Iunoni  eius  seems  to  have  been  added  on  this  account,  in  order  that 
it  might  be  known  that  she  was  dead  by  the  time  this  inscription  was 
set  up."  This  requires  the  understanding  of  another  connective 
before  the  name  of  the  second  woman.  Mommsen's  reasoning 
as  to  the  phrase  in  question  is  to  be  accepted  only  in  lieu  of  a  better, 
for  an  inscription  to  a  woman's  Juno  would  ordinarily  prove  that 
she  was  alive,  not  dead.    A  more  normal  expression  is  the  sibi  et  dis 

141  As  a  matter  of  Latinity  and  of  the  Roman  attitude  toward  death,  the  word 
restitutae  is  surprising  here,  being  more  appropriate  to  one  who  has  recovered  than 
to  one  who  has  died.  "Restored  to  the  earth  from  whence  she  came"  is,  I  think,  a 
modern  rather  than  an  ancient  commonplace. 

l4*  She  appears  also  in  7629. 

141  Cf .  VI  64,  serous  dispensator. 

144  No.  7143,  7471,  7505,  7593;  cf.  3259  on  p.  18. 


24  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

manibus  Iuliae  Fortunatae  uxoris  of  no.  3494,  used  with  the  V.F  as 
here. 

For  comparison  with  what  precedes,  and  for  inscriptions  to  the 
Juno  of  a  woman  in  combination  with  the  Genius  of  a  man,  see  nos. 
5869,  6950,  7237,  7593  on  p.  20.  To  be  compared,  likewise,  with 
dedications  in  honor  of  the  Genius  of  a  canton145  is  an  inscription  of 
Bergomum  (5112):  IVNONI  (in  antica),  PAGI/FORTVNENSIS 
(in  postica). 

The  numerous  inscriptions  invoking  Junones  do  not  have 
to  do  with  these  guardian  spirits  with  which  we  have  been  dealing; 
nor  do  they  so  vitally  relate  themselves  to  the  Juno  cult  in  general 
as  to  the  Celtic-German  cult  of  the  Matronae  or  Matres,148  since 
Iunones  became  practically  a  variant  for  the  latter  names  in  Cisalpine 
Gaul  and  elsewhere.  The  correctness  of  this  statement  is  attested 
not  only  by  a  consideration  of  the  different  conception  of  the  Junos  of 
the  private  cult  from  that  of  these  Matrons  collectively  worshiped, 
but  also  by  the  occurrence  of  inscriptions  to  Matronae  Junones147 
and  Junones  Matronae.148  I  have  accordingly  thought  best  to  post- 
pone discussion  of  these  divinities  to  the  section  on  Matronae  in  the 
Celtic  group. 

The  several  instances  of  the  Jupiter-Juno-Minerva  combination 
may  be  found  listed  under  Jupiter.149  The  only  other  combination  in 
which  Juno  appears  is  that  with  Feronia.150 

SATURN 

To  Saturn  there  are  four  votive  offerings  with  no  epithet  in 
the  accompanying  inscriptions,151  besides  an  inscription  from  Arus- 
nates  (3916)  and  the  reference  to  the  planet  Saturn  in  connection  with 
other  planets  in  5056  (p.  64).  There  are  also  four  votive  inscriptions 
to  Saturnus  Augustus.152  Part  of  a  pillar  of  red  marble  is 
distinguished  with  an  inscription  to  Saturnus  Conservator 


145  See  p.  21. 

148  Cf.  Wissowa,  R.  K.t  191. 

147  No.  5450;  see  p.  88. 

148  Nos.  3237,  5249;  see  ibid. 
"Seep.  14 

"•  See  no.  412  on  p.  47. 
161  2382,  5022,  5068a-9. 
1W  3291-2,  5024,  8844. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  25 

(Verona.  3293).  The  next  inscription — to  D  o  m  i  n  u  s  SaturnuslM 
— appears  on  a  bronze  plate  from  which  a  balance  was  afterward 
made  in  such  a  way  that  part  of  the  inscription  was  cut  off,  part 
concealed  by  the  cheeks  of  the  balance154  which  were  added.  There  is 
an  altar  also  to  D(ominus?)  Saturnus  (Tridentum.  5023)  in  payment 
of  a  vow.  Ten  dedicants  join  in  a  well-cut  inscription  to  D(ominus?) 
Saturnus  Augustus  (Anauni.  5068).  D(ominus?)  S(a  n  c  t  u  s?) 
Saturnus  is  given  a  small  altar  (Riva.  5000)  and  a  statue  resting 
on  the  square  pedestal  on  which  a  dedicant  of  Tridentum  has  re- 
corded the  preservation  of  his  own  and  his  family's  health  (5021). 
An  inscription  to  Deus  Alus  Saturnus  (Brixia.  4198)  will  be 
met  later  (p.  90)  among  the  Celtic  deities.  Curatores  Saturni  are 
to  be  noted  (5067). 

BONA  DEA 

Aquileia  provides  all  the  inscriptions  to  Bona  Dea.  The  only 
one  without  epithet  is  no.  847:  M.B.D.D.D:  the  initial  only  (M)  of 
the  dedicant  represents  a  practice  not  uncommon;156  the  D.D,  stand- 
ing as  it  does  at  the  end,  is  almost  certainly  for  donum  dedit  or  some 
similar  phrase,  and  Bona  Dea  is  the  most  obvious  expansion  of  the 
rest.  Number  756  addresses  Bona  Dea  Augusta.  The  following 
(760)  may  be  a  dedication  to  Augusta  Bona  Dea  Castrensis, 

A  V  G  V  S  T  A  E.B  onae  Deae? 
CASTRENSI  .   EX 

FERONIA.LIBANI.LIB 

TI.CLAVDIVS.STEPHAN  i  lib. 
though  it  has  been  referred  to  Julia  Domna  mater  castrorum.lb6  The 
right  edge  is  missing  and  there  is  a  crack  roughly  parallel  to  the 
fracture  at  the  right,  without,  however,  making  the  portion  affected 
illegible.  The  phrase  mater  castrorum  appearing  after  the  names  of 
certain  of  the  empresses,  being  a  set  formula  of  honor,  would  not  be 
apt  to  be  altered  into  castrensis  or  any  equivalent  phrase;  it  is  un- 
likely, then,  that  Julia  Domna  is  meant  here  rather  than  Bona  Dea. 
Whether  we  should  understand  castrensis  to  indicate  "goddess  of  the 
camp"  or,  more  specifically,  "goddess  of  Castrum "  is  not  so 

1M  E.  bank  of  L.  Benacus.  4013. 

M  Cf .  Vitr.  x  8. 

**  Cf.  nos.  3252,  4158,  4215,  4218,  5562. 

'»  Mommsen  ad  loc.  Cf .  VI 30854. 


26 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 


certain  in  the  light  of  VI  70,  beginning  Bonae  Diae  Castr.  Font., 
where  one  is  to  expand  Castr (i)  Font(anorum)  or  some  such  unknown 
place-name.167  Bona  Dea  P  a  g  a  n  a  (762)  is  the  recipient  of  an 
offering  from  two  of  her  magistrae  and  of  a  temple  from  two  of  her 
ministrae.     Orelli  compares  his  no.  1521,   to  Bona   Dea  Agrestis. 


BONAE.  DEAE.  PAGANAE 
RVFRIA.  C.F.  FESTA 
CAESILIA.Q.L.SCYLACE 

MAGISTRAE 
D        .       P       .     S 


DECIDIA.  L.  F.  PAVLIna 

ET.PVPIA.L.L.PEREGRINa 

MINISTRAE 

BONAE  .  DEAE 

AEDEM     .     FECERVNT 

D  .  P  .  S 


In  no.  757,  likewise,  three  magistrae,  and  in  no.  759  one,  are  men- 
tioned.158 The  Augusta  Bona  Dea  C  e  r  e  r  i  a  of  no.  761  in  the 
same  locality  is  also  essentially  Bona  Dea.159  The  juxtaposition  with 
other  inscriptions  to  the  goddess  and  the  adjectival  form  of  Cereria 
are  in  favor  of  this;  cf.  also  VI  72  (Bona  Dea  Hygia160.  On  the  other 
hand,  in  VI  76  (Bona  Dea  Venus)  and  Eph.  Epigr.  II  649  (Bona 
Dea  Juno)  Bona  Dea  is  plainly  the  epithet.     The  discovery  of  the 

AVRIBVS 

B.D.D 
PETRVSIA 

PROBA 
MAGISTRA 


inscription  above  (Aquileia.  759)  with  others  to  Bona  Dea,  and 
the  fact  that  a  priestess  is  mentioned,  are  against  expanding  B  (eleno) 
D(eo).  The  auribus  is  the  real  difficulty.  Though  ear-rings  are 
occasionally  dedicated  to  deities  (vita  Alexandri  52  is  cited),  yet 
this  form  of  dedication  is  extraordinary.161  The  best  explanation  is 
given  by  R.  Peter:162 


147  Editors  ad  loc. 

»» See  Rosch.  Lex.  I1  790.  45-52. 

tt9  See  Mommsen  ad  loc. 

m  Mommsen  would  identify  also  (see  his  note  on  761)  with  Bona  Dea  the  Mater 
Deum  Magna  Cereria  of  796,  found  at  Aquileia  like  the  others  above;  but  there  is  no 
adequate  evidence  for  such  complicated  syncretism  here.    See  p.  95. 

m  See  Mommsen  ad  loc. 

M  Rosch.  Lex.  I1  791.  65  to  792.  25. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  27 

In  ihrem  Temple  zu  Rom  befand  sich  eine  Apotheke,  aus  der  die  Priester- 
innen  Heilmittel  verabreichten;  man  verglich  sie  mit  Medea  (Macrob.  i  12.  26) 
und  identificierte  sie  mit  Hygia  (Henzen,  Bullet,  d.  Inst.  1864,  p.  33  u.  63f.);  sie 
erhalt  das  Symbol  der  Schlange  (so  auf  dem  Altar  CIL  VI  55;  Plut.  Caes.  er- 
wahnt  ein  Tempelbild  der  Bona  Dea  mit  einer  Schlange);  in  ihrem  Tempel 
hielten  sich  Schlangen  auf  (Macrob.  a.  a.  O.) ;  CIL  VI 68  wird  ihr  die  Heilung  von 
Augenleiden  zugeschreiben;  aus  gleicher  Veranlassung  erhalt  sie  den  Beinamen 
Oclata  d.  i.  oculata  {CIL  VI  75)  vgl.  Preller,  Ausgew.  Aufs.  309f,  Detlefsen  im 
Bull.  d.  Inst.  1861,  p.  177ff,  Bruzza  in  Ann.  d.  Inst.  33,  1861,  387f.)»«3  VieUeicht 
gehfirt  hierher  die  Bona  Dea  Lucifera  (CIL  VI  73),  falls  das  Beiwort  sie  nicht 
etwa  als  Geburtsgottin  bezeichnet.  Auf  Kraftigung  einer  Kranken  muss  die 
Widmung  Bonae  Deae  Conpoti  (CIL  VI  71)  bezogen  werden,  auf  Befreiung  von 
einem  Ohreniibel  Dedikation  Auribus  Bonae  Deae  =  Bonae  Deae  Auritae,  wie  Oclata 
(CIL  V  759)  u.Mommsen  das.,  Jordan  bei  Preller  a.  a.  0. 404,  A. 2;  vgl.  Auribus 
Aesculapi  et  Hygiae  CIL  III  986  u.  Friedlander,  Sittengesch.  3,6  539. 

The  goddess  is  addressed  (Aquileia.  8242)  along  with  the  Parcae 
in  an  inscription  carved  in  very  small,  beautiful  letters  on  an  altar. 
Decidia  Egloge  gives  the  altar  to  the  Parcae  and  a  silver  phial  to 
Bona  Dea.164 

Marica,  adopted  from  Minturnae  in  Campania,  some- 
times loosely  identified  with  Bona  Dea165  or  the  consort  of  Faunus 
under  other   names,   appears  in   an  inscription   which   Mommsen 

MARIC  .  MINER  .  ET  .  GEN  .  AER  .  SACR 
warns  us  may  be  interpolated,  if  not  a  forgery  entire  (Segusio.  7363). 
Worth  noting  also  in  this  connection  is  the  inscription  (3303)  to 
Silvanae  on  p.  31  and  the  discussion  there,  though  I  cannot 
point  to  any  instance  of  the  singular  Silvana  =  Fauna  =  Bona  Dea 
as  Silvanus  =  Faunus.  In  the  same  general  group  of  deities  con- 
cerned in  the  fructification  of  animal  and  vegetable  life  are  the 
Florentes,  "gottliche  Personifikationen  der  Bliite  (vgl.  Flora) 
oder  der  Jugendkraft,"m  an  inscription  to  whom  was  found  near 
Montona  (408). 

L'annie  Epigraphique  (1913.14)  publishes  an  inscription  from 
Istria  which  accompanies  a  votive  offering  toTerraMater, 

•"Mommsen  on  VI  75:  Deae  cognomen  quod  est  oclatae  videtur  explicari  collato 
titulo  a  Felice  publico  Bonae  Deae  agresti  posito  ob  luminibus  restitutis  n.  68. 

"  See  p.  52. 

m  See  Peter  in  Rosch.  Lex.  IP  2375  for  this  identification  of  Preller's  among 
others.   Cf .  Preller,  Rom.  Myth.  1 412f . 

m  Steuding  in  Rosch.  Lex.,  s.  v.,  P  1487. 


28  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

and  Suppl.  Ital.  (169)  another  in  which  a  knight  and  sevir  of  Aquileia 
is  the  donor. 

SILVANUS 

Bona  Dea  appeared  variously  in  the  Roman  Pantheon  as  the 
daughter  or  wife  of  Faunus;167  but  before  that  the  phrase  Bona  Dea 
had  existed  as  an  epithet  of  Fauna,  wife,  sister  or  daughter  of 
Faunus.168  To  Faunus  or  Fauna,  as  such,  no  inscriptions  are  found 
in  Cisalpine  Gaul.169  When  one  looks  beneath  the  surface,  however, 
he  finds  the  former  represented  in  the  person  of  the  later  Silvanus, 
so  popular  with  the  common  people  and  in  the  outlying  districts  of 
the  West.  So  Wissowa170  speaks  of  a  relationship  "zwischen  Silvanus 
und  Faunus.  .  .  .  von  denen  letzerer  als  der  altursprungliche  Gott 
in  Staatskulte  alleinige  Verehrung  geniesst,  dagegen  in  der  privaten 
Religionsiibung  durch  Silvanus  vollig  zuruckgedrangt  worden  ist." 
The  inscription  below  (Aquileia.  815)  introduces  Silvanus  with  a 

SIL  V  ANO 

SACRvM 

SECTORES 

MATERIARVM 

AQVILEIENSES 

ET  .  INCOLAE 

POSVERVNT 

ET   .   MENSAM 

typical  background.  The  habitat  of  the  god  is  properly  the  wood,171 
though  he  appears  frequently  in  a  somewhat  more  civilized  setting.172 
In  Serv.  Aen.  viii  601  Silvanus  is  said  to  be  u\ucds0e6s,  hoc  est  deus 
rrjs  vXrjs  or,  as  Servius  later  points  out,  deus  materiae.  The  ambiguity 
there  of  the  last  word  does  not  invalidate  the  citation.  The  lines 
below  (Ateste.  2477),  probably  to  Silvanus,  seem  to  have  the  same 

L.MINVCIVS.L.L.OPTATVS 
S.V.S.L.M.IDEM.STRAVIT 

1,7  But  see  under  Fonio,  p.  91. 

168  See  Rosch,  Lex.  P  789. 

169  See  Wissowa,  R.  K.  216. 

170  R.  K.  53;  cf.  213  and  Preller,  Rom.  Myth.  I  392. 

171  See  Preller,  ibid. 

m  See  Wissowa,  R.  K.  214.  There  are  many  inscr.  to  the  god  even  in  the  city  of 
Rome;  he  was  worshiped  in  parks  and  gardens  there  (Preller,  op.  cit.  I  396). 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  29 

back-ground.  One  may  assume,  with  some  probability  at  least,  that 
the  offering  consisted  of  some  piece  of  rustic  construction178  and  that 
the  man  who  dedicated  it  also  laid  a  floor  or  pavement  for  the  building 
or  precinct.  Four  inscriptions  are  on  altars,  rudely  constructed 
in  all  probability,174  as  comported  with  the  sphere  of  the  god's 
activities.  The  altar  of  no.  8243  (Aquileia)  was  in  a  rustic  hut, 
no.  5800  (Mediolanium)  was  very  roughly  cut,  and  no.  7704  (Augusta 
Bagiennorum)  is  found  on  a  small  altar  with  carvings:  at  the  left  of 
the  lettering,  an  animal  lying  on  a  rock, — at  the  right,  trees, — and 
below,  Silvanus  holding  a  branch  with  a  dog  beside  him.175  There  is 
something  artistically  appealing  in  the  constant  effort  of  the  ancients 
to  suit  the  offerings  to  the  various  gods;  and  the  presentation  of 
natural,  often  crude,  objects  to  this  god  of  the  out-of-doors  is  com- 
parable to  the  worship  of  God  by  the  Druids  in  God-made  forests 
only,  and  to  the  altars  of  the  Hebrews  wrought  of  earth  or  un-hewn 
stone.176  In  no.  3297-8  (Verona)  a  stag  balancing  on  two  feet  forms 
a  part  of  the  ornamentation  of  the  large,  square  pedestal  on  which 
is  preserved  a  hopelessly  corrupt  inscription.  Number  5119 
(Bergomum)  records  a  votive  gift  of  a  statue  and  a  temple  to  [S]il 
[vanus]  "pro  bene  adorato  numine."  Slaves  are  three  times177 
the  dedicants  of  votive  offerings,  in  no.  5557  in  consideration  of  the 
health  of  one  who  is  probably  the  master.  Three  or  more  dancers 
pay  a  vow  in  one  instance.178  Again,  in  no.  3295  (Verona),  for 
example,  it  is  a  sevir  who  makes  the  dedication  and  six  fasces  are 
graven  on  the  reverse  side  of  the  stone.179 

D  e  u  s  Silvanus  is  the  form  of  dedication  in  no.  5544  (Infra 
Lacum  Verbanum)  and  no.  7876  (Cemenelum),  votive  inscriptions; 
Daeus   Santus  Silvanus  in  a  third  (Pola.  8136).    The  epithet 

■»  Cf.  Wissowa,  R.  K.  214,  n.  5;  Preller,  Rdm.  Myth.  I  393. 
IU  This  inscr.  is  cited  with  815  above  in  Preller,  op.  cit.  I  394,  n.  1;  see  Wissowa, 
R.  K.  214. 

in  No.  5538  is  the  fourth  inscr.;  cf.  the  altar  to  S.  Aug.  in  Sup  pi  Ital.  168. 

m  Exodus  xx  24-5. 

m  Nos.  3296,  5457,  5557. 

,7«  Infra  Lacum  Verbanum.  5548;  cf.  2383  under  S.  Aug.,  p.  30. 

m  The  remaining  inscr.  contain  nothing  distinctive  excepting  such  evidence  as 
is  offered,  by  a  study  of  the  names  of  the  dedicants,  as  to  their  social  status, — a  study 
which,  for  this  and  the  other  gods,  will  be  found  in  chap.  DC  on  p.  96ff.  The  other 
inscr.  are:  816, 2478, 4288-9, 4947, 5118, 5481, 5524, 5526, 5564, 5707, 5717, 5799, 7364, 
7875,  8900-1,  Notizie  1897.  2te  =  Suppl.  Ital.  626,  Suppl.  Ital.  742. 


30  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

Sanctus  here  intended  is  interpreted180  as  marking  the  oversight  of 
property  and  boundaries  exercised  by  the  god.  D(eus)  S(anctus) 
S(ilvanus)  Aug(ustus)  is  seen  in  Suppl.  Ital.  715.  Silvanus  A  u  g  u  s- 
t  u  s  is  worshiped  on  every  hand.181  Above  the  lettering  of  no.  2383 
(Ferrara),  in  which  a  dancer,182  C.  Ingenuvius  Helius,  announces 
the  payment  of  a  vow,  there  is  represented  on  the  stone  a  youth 
with  long  hair,  having  the  ends  of  his  girdle  thrown  over  his  left 
shoulder  and  holding  a  sickle  in  his  right  hand,  a  pine  branch  in  his 
left.  The  dog,  which  appears  so  frequently  in  these  portrayals  of 
Silvanus,183  and  is  appropriate  to  his  function  as  a  guardian  of 
property,  is  sitting  at  the  left.  In  contradistinction  to  the  crude 
lettering  of  the  rustic  inscriptions  to  this  divinity  are  the  elegant 
letters  of  nos.  824  and  833  from  Aquileia;  in  the  case  of  the  latter 
on  a  square  urn  with  fine  carvings  on  three  sides.  Six  other  dedica- 
tions,184 in  addition  to  these  two,  are  by  those  denominated  as  f reed- 
men;  with  them  belong,  doubtless,  inscriptions  set  up  by  the  seviri1*5 
or  in  honor  of  them.186  An  inscription  (820)  is  set  up  by  a  vilicus,  one 
(5007)  by  a  knight,  another  (825)  in  honor  of  a  soldier.  The  re- 
mainder are  more  noncommittal.  Number  7146  (Pedemontanae 
Incertae)  shows,  below  the  lettering,  a  half-naked  man  standing 
and  holding  in  his  right  hand  a  shepherd's  crook,  sharp  below  and 
terminating  in  some  sort  of  ornament  above,  in  his  left  a  branch. 
Near  him  is  a  dog  sitting  and  a  tree.  A  picturesque  touch  is  given 
in  the  following  inscription  [Verona.  3302:  Silvano  /e/(ici),188  P. 
Falerius  Trophimus,  venator,  ornamentis  decurional(ibus)]f  by  the 
presence  of  the  word  venator.189  Perhaps  we  may  couple  the  god's 
epithet,  Felix,  not  elsewhere  found  in  this  district,  with  the  man's 

180  See  Preller,  Rom.  Myth.  I  396;  Wissowa,  R.  K.  213. 

1,1  It  is  quite  customary  (cf.  Preller,  op.  cit.  I  394,  n.  1)  for  S.  Aug.  to  be  regarded 
as  the  protecting  spirit  of  the  emperor  and  his  house.  In  none  of  the  numerous  inscrip- 
tions to  that  god  in  Cisalpine  Gaul,  however,  is  there  any  reference  to  a  member  of  the 
imperial  house. 

188  Cf .  no.  5548  on  p.  29. 

188  Cf.  no.  7704  on  p.  29  and  7146  below,  for  example,  and  Wissowa,  R.  K.  214. 

184  Nos.  821,  826,  829,  832,  3300,  8244. 

185  Nos.  819,  827,  3299. 
m  Nos.  827-8,830. 

1M  Nos.  818,  822-3,  831,  3301,  4290,  7146,  Suppl.  Ital.  168. 

188  Or  fel(icissimo) ,  as  the  Corpus  index  has  it. 

189  Cf.  Wissowa,  R.  K.  215,  line  12  and  CIL  VII  451. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  31 

epithet,  Venator,  and  guess  that  Trophimus  had  had  a  lucky  day's 
sport  and  was  making  acknowledgment  to  the  appropriate  god. 

Out  of  sixty-one  inscriptions  to  Silvanus,  only  one  (Aquileia. 
8245,  to  Silvanus  Augustus  and  Mercury)  involves  any  combination 
with  another  god.  This  fact,  taken  with  the  large  number  of  inscrip- 
tions (second  only  to  the  number  of  those  to  Jupiter  among  the 
Roman  gods),  proclaims  the  strong  hold  which  the  cult  had  in 
Cisalpine  Gaul,  as  elsewere.190  In  other  parts  of  the  Empire  Silvanus 
appears  more  frequently  in  combinations.191  Two  inscriptions, 
not  counted  above,  reflect  a  later  adaptation  of  the  cult,  or,  more 
correctly  speaking,  a  later  transference  of  terms.  Calybe  pays  a 
vow  (Aquileia.  817)  to  the  S  i  1  v  a  n  i,  Flavia  Donata  (Verona.  3303) 
to  the  S  i  1  v  a  n  a  e.  These  plurals  have  to  do  with  the  taking  over 
of  the  names  Silvani  and  Fauni  as  synonyms  for  Satyri — owing  to 
Greek  influence,  of  course — just  as  Silvanus  was  made  equal  to  Pan192 
or  Silenus.  Similarly,  Silvanae  became  a  variant  for  Nymphae. 
All  this  confusion  was  helped  on  by  the  poets  and  even  by  prose 
writers,  who  used  the  terms  indiscriminately  for  the  sake  of  variety 
or  other  literary  effect.193 

VIRES 

The  attendants  on  this  rustic  god  Silvanus  were  represented  in 
later  time  as  Nymphae  and  Dryades,  but  originally  as  Vires  or  Virae.194 
The  word  Vires  has  such  widely  different  associations  as  those  with 
Virbius,195  with  Mater196  and  with  Mithras;197  but  in  most  of  the 
occurrences  in  Cisalpine  Gaul  it  is  to  be  applied  to  the  associates  of 
Silvanus.198  To  the  Vires  there  are  three  votive  offerings;199  in  the 
description  of  all  three  there  is  mention  made  of  crude  carving,  quite 
in  harmony  with  the  interpretation  of  the  divinities  as  wood-nymphs. 

190  It  was  prevalent  in  the  Gauls  and  Germanies  generally;  e.  g.,  Gallia  Nar- 
bonensis  reveals  45  inscr.    In  the  city  of  Rome  there  are  124. 

1,1  For  a  list  of  such  combinations  see  Preller,  Rihn.  Myth.  I  396,  n.  1. 

«■  See  id.  I  397;  Wissowa,  R.  K.  215. 

,M  See  Wissowa,  ibid.,  n.  10-13. 

,M  See  Preller,  op.  cit.  I.  397. 

m  See  Wissowa,  R.  K.  249. 

'••Seep.  73. 

IOT  See  p.  32. 

M  Cf.  Preller,  op.  cit.  I  lOOf. 

"•  Nos.  1964,  2479  (?),  8247. 


32  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 


>  c/3  H 

#  >  < 
>  <  to 


bd 


ANTONIVS  ^  o 


HERMA  O^ 

VIRIBVS  d^^' 

V.b.L.w  Wh^W 

^    73    HH    Cfl 

Number  8247  (Aquileia)  is  here  reproduced.  The  more  rudely  cut 
inscription  on  the  side  of  the  altar,  says  Mommsen,  corrupta  a 
quadratario  sic  emendanda  est:  Viribus  Festus  Ursionis  Aug(usti) 
li[b(erti)]  s[e]  r{vus)  araim)  vot{o)  rest(ituit).  Number  1964  is  also  on 
an  altar.  L.  Terentius  Hermes,  sevir,  had  an  inscription  (Aquileia. 
8248)  set  up  to  the  Vires  Augusta  e.  Another  inscription  (Ager 
Mediolaniensis.  5648)  addresses  these  goddesses  along  with  the 
water-nymphs  called  Lymphae  (here  spelled  Lymfae).200  In  no. 
4285  (Brixia)  the  inscriptions,  on  the  one  side  Neptuno  V.S.L.M., 
on  the  other  Viribus  V.S.L.M.,  favor  the  interpretation  of  Vires  as 
water-nymphs  in  that  case.201  The  payment  of  vows  to  the  Vires 
and  Deus  Magnus  Pantheus  is  recorded  in  no.  5798  (Mediolanium). 
One  might  perhaps  regard  the  latter  as  Silvanus  Pantheus,  and  so 
connect  both  Pantheus  and  Vires  here  with  the  cult  of  Mithras.208 
An  inscription  to  Vis  Divina  (Aquileia.  837) — for  which  I  find  no 
parallel  elsewhere — by  reason  of  the  singular  number  and  the  modify- 
ing adjective,  I  should  consider  the  deification  of  an  abstract  idea204 
rather  than  one  of  the  Nymphs. 

FONTES,  NYMPHAE,  LYMPHAE 

In  other  districts205  Fons  is  invoked  without  epithet,  in  which 
case  there  is  more  probability  of  a  reference  to  an  original  god 
Fons.206  A  small  altar  here  (Aquileia.  8250)  bears  the  following  doubt- 
ful inscription,  which  may  be  more  plausibly  assigned  to  Fontes  A  u  g- 

200  Cf.  Nymphae  et  Vires  Augustae  of  XI  1162. 
*M  Cf.  Neptunus  et  di  Aquotilcs  of  5258  on  p.  35. 
JM  Cf .  VI  695,  VII  1038. 

*M  See  p.  31  and  Cumont,  Textes  et  Monuments  Figures  Relatifs  wx  My  stir  es  de 
Mithra  I  147f . 
*"  See  p.  68. 
206  E.g.,  see  VI  152-3. 
«*  Cf .  Fowler,  R.  F.  240. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  33 

u  s  t  i  than  to  other  deities,  though  Fonio207  is  a  possibility :  Fonib(us) 
Aug(ustis),  Heracla  pos{uit).  To  Fontes  D  i  v  i  n  i  is  the  votive 
inscription  no.  4938  (Camunni);  and  a  certain  Agrycius  (Mediola- 
nium.  5766)  has  set  up  a  gift  toFons  Perenni  s.208  Two  inscrip- 
tions of  Aquileia  stand  in  honor  of  Fons  B  e  1  e  n  u  s;209  and  no.  8250 
may  likewise  have  been  intended  as  Fon[t]i  Be(leno)  Aug{usto)  etc. 
Closely  associated  with  Fontes210  and  often  identical  were  the 
N  y  m  p  h  a  e  and  L  y  m  p  h  a  e,  representing  a  Hellenized  form 
of  the  early  worship  of  springs  in  Italy.  An  ex-soldier  in  no.  2476 
of  Ateste  pays  his  vow  to  the  Nymphs.  Number  5224,  near  Lacus 
Larius,  is  a  mere  scrawl,211  but  Mommsen  thought  he  could  recognize: 
[Ny\  nfab(us)  e  viso  Naice  donuim) ;  below  the  characters  are  two  foot- 
prints: the  dedicant  in  no.  4918  also  is  a  woman.  In  an  inscription 
of  Arusnates  (3915),  C.  Papirius  Threptus  honors  Nymphae  Augustae 
et  Genius  Pagi  Arusnatium:  the  lettering  is  well-done  and  clear,  and 
the  appearance  of  a  knife,  other  instruments  of  sacrifice,  and  a  victim 
in  the  decorations  suggests  that  it  is  cut  on  the  surface  of  an  altar. 
The  victim  is  a  brood-sow:  such  is  the  offering  made  by  Martial212 
to  one  of  the  Nymphs  and  Horace213  mentions  the  placating  of  a 
Genius  with  a  porcus  bimestris;  indeed,  swine  are  the  preferred  animals 
of  sacrifice  for  gods  of  the  private  cult  in  general214  and  to  the  whole 
group  of  deities  of  the  earth,  who  commonly,  however,  accept  a  blood- 
less offering.216  The  inscription  below  (Vicetia.  3106)  associates  two 
group-names  which  became  practically  synonymous.    The  Lymphae 

NYMPHIS       LYMPHISQ 
AVGVSTIS.OB  REDITVM 

AQVARVM 
P.POMPONIVS 
CORNELIANVS    .C.I 

VT  .  VOVIT 

»'  Cf.  nos.  757-8  on  p.  91. 
*"Cf.  Ill  3382,  10462. 
»•  Nos.  754-5. 

»•  Cf .  Fontibus  et  Nymphis  in  VI  166. 

m  Cf.  p.  98  for  the  incorrect  spelling  in  this  cult  as  an  indication  of  the  type  of 
dedi  cants. 

**vi47.  5. 

«•  Cam.  iii  17.  15. 

*  Cf .  De-Marchi,  //  Culto  Private  I  92f . 

»  Cf .  Fowler,  R.  F.  295. 


34  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

appear  also  with  the  Vires  (5648),  as  noticed  on  p.  32,  and  with 
Belenus.216 

There  is  one  inscription  of  Laus  (6353)  to  M  e  f  i  t  i  s,217  the  god 
of  subterranean  vapors,  which  reads  in  good  letters:  Mefiti  L.  Caesius 
Asiaticus,  Sevir  Flavialis,  aram  et  mensas  quattuor  dedit,  l(oco)  d(ato) 
d(ecreto)  d(ecurionum). 

NEPTUNE 

Number  7457  (Vardagate)  represents,  below  the  brief  inscription 
to  Neptune:  a  half-nude  figure  at  the  left;  at  the  right,  a  man  clad  in 
a  toga,  raising  a  bough,  and  walking  with  face  averted  from  a  bull; 
behind  him,  a  man  holding  a  bowl  in  his  hand  and  restraining  the 
bull.  The  decorations  of  this  monument  seem  to  indicate  a  more 
nearly  Italic  conception  of  Neptune  than  does  the  following  inscrip- 
tion, for  instance.  The  bull,  while  a  favorite  beast  of  sacrifice  in 
several  cults,  belonged  peculiarly  to  the  suovetaurilia  of  the  agricul- 
tural rite;  and  Neptune  must  have  been  connected  with  inland 
activities  of  this  sort,  presumably  in  relation  to  water-courses.  In 
no.  7850  (Pedo)  he  is  portrayed,  in  his  Hellenized  form,  in  the  center, 
standing  in  a  skiff  and  holding  a  horn  in  his  right  hand,  in  his  left  a 
trident  driven  into  the  ground.  On  each  side  of  this  figure  and  below 
it,  are  the  names  of  a  number  of  fishermen.  As  the  god  came  to  be 
worshipped  by  all  who  had  any  connection  with  the  sea,  so  in  this 
inscription  he  is  the  god  of  fishermen.  It  is  interesting  to  note  that, 
whereas  so  frequently  there  are  found  a  pitcher  on  one  side  of  an 
inscription  and  a  bowl  on  the  other,  here  the  place  of  the  pitcher  is 
taken  by  a  shell.  The  inscription,  as  will  have  been  observed,  was 
found  a  relatively  short  distance  from  the  sea.  For  whatever  sig- 
nificance the  facts  may  have,  it  may  be  stated  that  the  inscriptions  to 
this  god  are  found  at  approximately  these  distances  from  a  body  of 
water:  no.  5098  between  the  Ollius  and  Sarius  rivers,  no.  6565  near 
the  Ticinus  and  twenty  miles  from  Lacus  Verbanus,  no.  4874  on 
Lacus  Benacus,  nos.  4285-6  fifteen  miles  from  Lacus  Benacus,  nos. 
5258  and  5279  on  Lacus  Larius,  no.  328  at  Parentium  on  the  Adriatic, 
and  no.  7457  at  Vardagate  near  the  Po. 

■"  Dessau  4867;  see  p.  89. 

M  Cf.  X  130-3  and  see  R.  Peter  in  Rosch.  Lex.  IP  2519-21  (esp.  2520.  53-60), 
Wissowa,  R.  K.  246,  Preller,  Rom.  Myth.  II  144  &  n.  4,  Friedlander,  Sittengesch.  TV 
201,  n.  5,  Tacitus,  Hist,  iii  34. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  35 

Of  three  inscriptions  to  Neptune218  other  than  those  discussed 
above,  no.  4874  is  set  up  by  the  Benacenses  as  a  group.  A  large 
altar  of  Brixia  (4286)  has  a  votive  inscription  to  Neptunus  Augus- 
tus. Number  5258  (Comum)  connects  the  god  with  D  i  A  q  u  a  t  i- 
1  e  s.  Like  the  votive  inscription  to  Neptune  and  Vires,219  it  appears 
to  be  unparalleled:  Neptuno  et  Dis  Aquatilib(us)  pro  salute  et 
incolumit(ate)  V.S.L.M.  C.  Quart(us)  Secundin(us).  To  Neptunus 
Deique  Augusti  is  an  inscription  (Parentium.  328)  as  reproduced 
below. 

NEPTVNO.DEISQ.AVG 

T.       ABVDIVS.VERVS. 

POST.SVB.PRAEFECT 

CLASSIS    .      RAVENN 

TEMPLO .  RESTITVTO 

MOLIBVS  .  EXTRVCT 

DOMO      .      EXCVLTA 

IN.AREA  D  .     D 

CONCESSA     .     SIBI   . 
DICAVIT 

Mommsen  does  not  approve  of  Furlanetti's  expansion  post  subprae- 
fect(uram)  in  line  3,  is  dissatisfied  with  Post-  as  the  beginning  of  a 
cognomen,  but  offers  nothing  else.  A  certain  L.  Caecilius  Cilo  [for 
himself  and  others,  including  a  P.  Caecilius  Secundus  whom  Momm- 
sen (Hermes  III  60)  identifies  with  the  younger  Pliny]220  bequeathed 
the  sum  of  40,000  sesterces  to  his  fellow-townsmen  of  Comum,  from 
the  interest  of  which  oil  was  to  be  furnished  them  throughout  the 
Neptunalia  on  the  Campus  and  in  the  public  baths  (5279). 

VULCAN 

A  collective  dedication  to  Vulcan  was  made  (4293)  by  the  people 
of  Brixia.  At  the  same  place,  three  men  dedicated  some  small 
monument  to  Volkanus  Augustus,  and  the  guild  of  dray-men 
provided  400  sesterces  for  its  maintenance  (4294).  Before  the 
principal  gate  of  Aquileia  is  a  votive  inscription  by  a  man  and  a 

*«  Nos.  4874,  5098,  6565. 

"•No.  4285. 

"•  To  Pliny  also  are  to  be  credited  nos.  5262-4. 


36  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

woman  to  Volcanus  Augustus  (838).  Wissowa221  bases  his  interpre- 
tation of  the  cult  of  Vulcan,  to  a  considerable  extent,  upon  a  Brixian 
inscription  which  begins: 

VOLK     MITI 
SIVE  .  MVLCIBERO 

The  word  Mulciber222  is  taken  by  him  as  referring,  not  to  the  softening 
effect  of  heat  upon  metals,  as  has  been  held  by  some,223  but  to  the 
checking  of  conflagration  by  the  god.  He  compares  Aen.  i  66,  where 
Aeolus  is  said  fluctus  mulcere,  and  Volcanus  Quietus,  invoked  with 
Stata  Mater  ( =  quae  sistit  incendia)  by  the  magistri  vicorum  at  Rome 
(VI  802).  The  epithet  Mitis  surely  comports  better  with  this 
interpretation  than  with  any  idea  of  smelting;  and,  like  it,  mulcere 
is  a  delicate  word  to  be  applied  to  a  seething  furnace.  Vulcan 
becomes,  on  this  interpretation,  the  god  of  the  fire-element,  considered 
especially  as  inimical  to  property;224  and  not  the  patron  deity  of 
metal  workers.  Only  one  combination  with  another  god  is  found, 
in  a  votive  inscription  (5510):  VOLKANO/ET  ERQVLI. 

DEI  MANES 

Nothing  distinctive  is  to  be  expected  in  the  realm  of  Dei  Manes, 
who  were  perforce  honored  everywhere.  Nor  do  sepulchral  inscrip- 
tions, as  such,  come  within  the  limits  of  this  dissertation.  There 
are  many  representatives  of  the  types  beginning  with  D.M  and 
DIS.MANIBVS;  two225  are  inscribed  DIS  DEABVS  MANIBVS. 
One  tomb  of  Ora  Genuas  (7741)  is  decorated  with  a  winged  woman, 
with  her  knee  resting  on  a  bull,  striking  him  with  a  knife,  a  decoration 
which  suggests  that  the  deceased  was  a  devotee  of  an  Oriental  cult. 
Number  7747  of  the  same  place,  reading:  Intra  consaeptum  maceria 
locus  Deis  Manibus  consacratus,  represents  the  idea  that  a  certain 
place  with  its  monument  is  set  apart  for  the  dead  under  the  protec- 

m  Deferiis  anni  Romanorutn  vetustissimi  quaes  Hones  selector,  p.  xiv  {  —  Romiscke 
Religions  Geschichte,  p.  172ff);  R.  K.  230f;  Rosch.  Lex.  II  3224f. 

**Cf.XI5741. 

m  The  following  are  cited  as  stating  this  explanation:  Paul.  p.  144;  Macr.  vi  5.2; 
Serv.  A  en.  viii  724  (as  one  of  three  explanations). 

584  The  Romans,  having  poor  fire  protection  and  suffering  much  from  fire  (Fried- 
iander,  Sittengesch.  I  25f),  would  not  be  indisposed  to  such  a  conception  of  the  god, 

»»6053,  Lann.  &pigr.  1915.  130. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  37 

tion  of  the  Di  Manes.226  We  may  compare  D.M.  locus  consacratus 
of  VI  5176  and  Diis  Manibus  locus  occupatus  of  VI  19159.  Number 
2915  (Patavium)  includes  the  clause:  hunc  locum  monimentumque 
Diis  Manibus  do  legoque;  similar  is  III  191,  dedicavit  monumentum 
suum  in  sempiternum  Diis  Manibus,  as  is  IX  3107,  Dis  Manibus 
locum  consacravit.  A  large  tombstone  of  Vercellae  (6710)  contains 
a  point  of  special  interest  such  as  to  warrant  quoting  it  in  full. 

D  M 

VALERI  .  RESTI 
TVTI.POSVIT.BAS 
SAEVS  .  SEVERIA 
NVS  .  ET  .  OMNES 
DOMESTICI  .  SCI 
VNT.MANES.TVAE 
ME.VOLVISSE  .  ET 
LABORASSE.TE  LI 
BERVM  . .  VIDERE 
SI  ORA  ET.FATVS 
DICTASSET 

The  master,  having  added  his  own  name  thus  to  the  slave's  after  the 
death  of  the  latter  before  manumission,  makes  earnest  and  pathetic 
apology  for  the  lateness  of  the  act.227 

Dei  I  nf  e  r  i  occurs  as  a  variant  for  Dei  Manes  in  an  inscrip- 
tion on  an  altar.228  An  account  of  the  most  important  facts  in  the 
life  of  a  certain  woman  is  carved  on  a  side  of  the  altar,  expressed  in 
the  first  person;  on  an  end  is  the  phrase  aram  deum  inferum.  Funda- 
mentally, the  Dei  Parentes  differ  from  the  Dei  Manes  and  the 
Dei  Inferi  in  that  they  involve  the  idea  of  the  preservation  of  a 
family  line,  rather  than  absorption  into  the  mass  of  the  spirits  of  the 
departed;229  and  this  distinction  is  apparent  in  the  inscriptions  of 
this  district.  The  names  of  the  dedicants  appear  in  the  nominative, 
in  contrast  to  the  genitive  which  is  seen  in  the  DIS.MANIBVS 
inscriptions.  The  nine  dedications  were  all  discovered  at  Verona: 
of  these,  three  are  indicated  as  votive  offerings;230  another,  containing 

»  See  Wissowa,  R.  K.  239. 

aT  Cf .  Mommsen  ad.  loc. 

"•Aquileia.  1071. 

»»  Cf .  Wissowa,  R.  K.  239. 

M0Nos.  3287,  3289;  Notizie  1891.  16. 


38  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

the  phrase  pro  salute  cuius ,  is  probably  so  (3283);  the  latter  parts 
of  three  are  lost,  so  that  they  may  well  have  been  so;231  and  only 
one  is  demonstrably  otherwise  (3285).  Finally,  a  large  rock  bears 
this  inscription  (3290)  on  each  side:  Dm  Parentibus  Augustis  porticum 
dedit  L.  Iunius  M.f.  Pauper.  For  an  inscription  toDiPaterni 
see  p.  92;  cf.  also  no.  6568. 

^Nos.  3284,3286,3288. 


CHAPTER  II 
ITALIC  GODS 


DIANA 


The  name  of  the  goddess  Diana  is  in  three  inscriptions  spelled 
Deana.1  A  dative  Diane  occurs  in  no.  6613,  a  genitive  Diane  in  no. 
6503a.  These  orthographical  peculiarities  are  common  in  Imperial 
and  late  Latin.2  Of  the  forty  inscriptions  to  Diana  unassociated 
with  other  deities,  fifteen  are  with  votive  offerings.3  The  dedicants 
are  men  in  twenty-six  instances,4  women  in  five  cases;5  the  other 
nine  inscriptions  are  set  up  by  both  men  and  women,8  or  do  not  fur- 
nish the  names  of  the  dedicants.7  In  four  instances  the  men  are 
officials;8  but  a  vilicus  officer  no.  8668,  a  freeman  and  his  wife  no. 
5630.  The  setting  up  of  the  latter  is  motivated  by  the  phrase,  pro 
SALVTE  .  C  /  ////NT  .  SECVNDI.  Though  Labus  thus  indicated 
an  apparent  absence  of  four  letters  instead  of  three,  the  rest  of  the 
name,  considered  with  the  occurrence  in  the  vicinity9  of  five  other 
inscriptions  containing  the  name  of  C.  Plinius  Secundus,  inclines  one  to 
the  assumption  that  Pliny  the  Younger  is  meant  here  also. 

DIANA  AUGUSTA 

Diana  Augusta  is  invoked  in  four  inscriptions  of  Aquileia.  A 
small  altar  represents  the  payment  of  a  vow  to  her  by  a  freedman, 
in  honor  of  an  indulgent  patron  (772).    A  second  inscription  (8216) 

1  2086,  5763,  L'ann.  tpigr.  1900.  93. 

*  Cf.  Lindsay,  Lai.  Inscr.  115. 

•3102,  3223,  5011,  5048,  5092,  5573,  5668,  6613-4,  6828,  7353,  7592,  8942;  (Au- 
gusta) 772,  8216;  (Lucifera)  7355. 

♦513,  3102,  5048,  5092,  5209,  5573,  5668,  6613-4,  6828,  7353,  7592,  8942,  Suppl. 
Ital.  664,  832;  (Augusta)  771-2,  8216;  (Conservatrix)  3223;  (Lucifera)  7355,  Notizie 
1906.391;  (Lucifera  Luna)  3224;  (Sancta)  5011,  5090;  (Virgo)  6503a;  (aedes  Dianat) 
5763. 

6  2086,  5764,  Vann.  £pigr.  1900. 93;  (signum  Dianat)  3222;  (Numen  D.  Augustae) 
7633. 

•5630,  Notizie  1885.58= Suppl.  Ital.  1238;  (Augusta)  Vann.  Zpigr.  1900.  94; 
(Caelestis  D.  Augusta)  5765. 

7  6493,  7750,  Suppl.  Ital.  665;  (Augusta)  7645,  Suppl.  Ital.  157. 
"  513,  3102,  5092,  6828. 

•5667,  also  in  the  Ager  Mediolaniensis,  and  5262-4,  5279,  Notizie  1880.  336- 
Suppl.  Ital.  745,  near  the  neighboring  Comum. 

39 


40  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

is  somewhat  naively  phrased  thus:  Dianae  Aug(ustae)  sacrum,  Q. 
Claudius  Severinus,  sevir  Aquil(iensis)t  voto  suscept{o)  remonente  dea, 
solvi.  A  third  (771)  is  reproduced  below.10  LAB  of  line  5  is  not  for 
labrum,  as  Muratori  suggested,  but  possibly  for  laborantibus,  a  term 

DI  AN 

AVG  .  SAC 

FLAVIVS 

SEVERVS 

CVM.SVIS.LAB 

RESTITVIT 

applied  to  students.  So  Mommsen:  but  I  should  prefer  to  either 
of  these  rather  unusual  expansions  labentem,  which  would  go  naturally 
with  restituit  as  other  inscriptions11  show.  The  location  of  the 
inscription  would  easily  supply  the  noun  with  which  the  participle 
would  agree.  An  inscription  of  Savigliano  (L'ann.  £pigr.  1900.94) 
is  set  up  by  a  magistra  pagi.n  The  Ager  Saluzzensis  furnishes  two 
interpolated  copies,  as  Mommsen  thought,  of  the  same  inscription 
(7645).     The  prevalence  of  the  last  phrase  of  (b)  would  favor  the 

(a)  on  a  chapel  (b)  within  the  chapel 

DIANAE.AVG.SACRVM.ASCIADIANAE.SACRVM.SVB.ASCIA 
acceptance  of  (b)  if  either  version  is  to  be  discarded.  Some  object 
is  dedicated  at  Milan  by  a  man  and  his  wife  usu  imperiove  C  a  el  e  s- 
tis  Dianae  Augustae.  (5765);  and  there  is  an  inscription  of  the 
Ager  Saluzzensis  (7633)  in  which  a  magistra  addresses  N  u  m  e  n 
Dianae  Aug(ustae). 

DIANA  CONSERVATRIX,  LUCIFERA,  SANCTA,  VIRGO 

To  Diana  Conservatrix  a  freedman  pays  his  vow  for 
the  preservation  of  the  health  of  a  consularis  (Verona.  3223).  Diana 
Lucifera  receives  the  payment  of  a  vow  from  another  freedman 
(Clastidium.  7355).  Her  name  is  likewise  inscribed  on  one  side 
of  a  coin  of  IMP.CLAVDIVS.P.F.AVG,  and  the  goddess  appears 
thereon  holding  a  torch  as  she  walks  (Pavia.  Notizie  1906.  391).  A 
pedestal  at  Tridentum  attests  the  payment  of  a  vow  to  Diana 

10  The  fourth  is  Suppl.  ltd.  157. 

11  Cf.  Suppl.  Ital.  1095;  CJL  V  7228,  5795,  309. 
■  Cf.  762,  814,  847,  5026;  see  p.  18,  n.  108. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  41 

S  a  n  c  t  a  (5011);  still  another,  in  the  upper  valley  of  the  Athesis 
and  inscribed  in  217  or  246  A.D.,13  bears  this  legend  (5090):  In 
h(onorem)  d(omus)  d(ivinae)  sanctiisimae)  Dianae  aram  cum  signo 
Aetetus  Aug{ustorum)  n(ostrorum)  lib(ertus)  p(rae)  p(ositus)  stat(ionis) 
Maiens(is  quadragesimae)  Gall(iarum)  dedic(avit)  id.  Aug.  Praesent  (e) 
cos.  A  dedication  was  made  at  Novaria  to  Jupiter  O.  M.  ex  preceptu 
v  i  r  g  i  n  i  su  Diane.  (6503a). 

COMBINATIONS 

Diana  appears  once  with  Apollo  (Brixia.  4199).  She  is  associated 
with  Luna  in  the  following  inscription  transcribed  from  a  square 
pedestal  from  Verona  inscribed  and  carved  on  three  sides  (3224): 

{in  front) 
DIANAE  LVCIF 
{Diana  with  a  dog) 
(on  one  side)  (on  the  other  side) 

SEX  .  IVENT  .  SVAVIS  LVNAE 

(man  holding  a  bowl)  (Luna  standing  with  a  veil  over 

her  head) 

Two  copies  of  an  inscription  from  Chieri  (7493-4),  the  second  much 
mutilated,  include  Fortuna  and  Victoria  with  the  goddess  in  a  votive 
offering  set  up  in  the  name  of  a  certain  family  on  their  own  estate. 
Again,  the  Matrons  are  so  included  (Ager  Novariensis.  6497a). 
Trivia  Quadrivia  is  worshiped  with  Jupiter  in  no.  1863  of  Iulium 
Carnicum.15 

The  following  inscription,  cut  in  duplicate  on  the  front  and  back 
of  a  large  stone  found  in  an  amphitheatre  near  Verona,  presumably 

NOMINE 

Q.DOMITII  ALPINI 

LICINIA.MATER 

SIGNVM.DIANAE.ET.VENATIONEM 

ET  .  SALIENTES     T.F.I 

13  See  Mommsen  ad  loc.  for  the  date,  expansion  of  the  inscr.  as  above,  and  other 
notes. 

14  Cf.  VI  124  and  Latin  poets  passim. 

u  See  p.  14  and  for  an  inscr.  to  Dom(inae?)  Triviae,  p.  84.  Cf.  Seixomnia  Leu- 
citica  on  p.  92. 


42  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

announces  the  gift  to  Diana  of  a  statue  of  herself,  together  with 
other  gifts,  according  to  the  terms  of  a  will  (3222).  The  erection  or 
restoration  of  a  temple  to  the  goddess  may  be  understood  from  two 
lines  of  rude  characters  remaining  from  an  inscription  of  Milan  (5763). 

MINERVA 
The  name  appears  with  the  spelling  Menerva  in  two  inscriptions 
of  the  republican  period.16  In  one  of  them17  the  old  dative18  Menervai 
is  used:  this  inscription  is  carved  on  the  architrave  of  a  temple 
and  announces  the  gift  of  columns  and  something  additional  to  the 
goddess  by  a  portitor,  magiisterio)  fi[li  sui  et  s]uo.19  To  republican 
times  belongs  also  no.  704,20  in  which  Abennaeus  records  a  donation 
at  his  own  expense  of  a  wall,  turrets  and  doors.  The  will  of  a  certain 
official  of  Concordia  (1892)  arranges  for  the  paving  of  the  streets 
about  a  temple  of  Minerva.  In  an  inscription  of  Brixia21  the  payment 
of  a  vow  takes  the  form  of  the  decoration  of  an  altar  and  a  temple 
with  stucco  or  something  similar;  a  marble  altar  is  given  the  goddess 
near  Lacus  Verbanus  (Suppl.  Ital.  897).  Gallus,  a  slave  and  steward, 
paid  his  vow  (Industria.  7473)  pro  salute  Destici  Iubae  C.  V.  et  Destici 
Sallusti  Iubae  CI.  Iuvenis  et  I  iubae)  fil{iae)  Sallustiae  Plotinae  Claris- 
simae.  In  the  debris  of  an  ancient  temple  of  the  Arusnates  a  number  of 
votive  offerings  have  been  discovered;22  there  are  numerous  other 
votive  inscriptions23  to  Minerva,  as  well  as  some  which  cannot  be  so 
classified.24 

MINERVA  AUGUSTA 

Minerva  Augusta  is  addressed  in  several  votive25  and  other26 
inscriptions.     Number  801  of  Aquileia  is  of  special  interest.     The 

ie  799=1 1457  (litteris  aetatis  liberae  ret  publico*— Ed.)  and  703  =  1  1462. 

17  Ager  Tergestinus.  703. 

18  See  p.  1,  n.  5. 

19  Mommsen  I  1462. 

20  (Ager  Tergestinus)  =  1  1463. 

81  Suppl.  Ital.  127S=Notizie  1885.  231. 

88  3908  (rudely  in  the  form  of  the  sole  of  a  foot  and  perforated  for  hanging  on  the 
wall),  3909-10,  3912,  3914;  cf.  3911,  3913  to  M.  Aug.  from  the  same  ruin;  3907,  also 
discovered  there,  preserves  nothing  to  link  it  with  Minerva's  name. 
{       »  3270-1,  3273,  3275,  4126,  4162,  4274-8,  4281,  4856,  4913,  4945-6,  5016,  5096-7, 
5665-6,  5674,  5794,  6479,  6608,  6659,  7220. 

84  3272,  3274,  4273,  4279-80,  6489. 

88  800,  3276,  3906,  3911,  3914,  5065,  6412;  cf.  above  inscr.  to  Min.,  found  in  the 
debris  of  the  same  temple  as  were  3911,  3913. 

*  801-2,  3277  (small  altar),  4282,  8238,  Suppl.  Ital.  164. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  43 

MINERVAE 

AVG  .  SACR 
M     .     VALERIVS 

VENVSTVS 
ET  .  MVICEDATIA  .  TAIS 

GENTILIBVS 
ARTORIAIS  .  LOTORIBVS 

ARAM.D.D 

lotores  are  fullers,  and  fullers  are  under  Minerva's  patronage.27  The 
Gentiles  Artoria[n]i  were  probably  barbarian  captives  entrusted  to 
Artorius  and  by  him  organized  into  a  guild  for  operating  a  fuller's 
shop.*8 

Petilia  Sabina,  a  priestess  of  Minerva,  is  mentioned  as  paying 
a  vow  along  with  M.  Claudius  Firmus  (Ticinum.  6412);  and  a  sepul- 
chral inscription  of  Pola  (170)  has  been  set  up  by  one  who  is  perhaps 
a  temple-servant  of  the  goddess;29  for  that  there  was  a  temple  to  her 
at  Pola  may  be  gathered  from  no.  244  on  one  interpretation,30  and 
no.  8139,  also  of  Pola,  mentions  an  insula  Minervia,  possibly,  as 
Mommsen  thinks,  an  actual  island  on  which  was  a  temple.  Another 
sepulchral  inscription  (E.  bank  of  L.  Verbanus.  5503)  designates  an 
individual  as  curator  salt(us)  Firronani  item  templi  Minervae.  For  the 
worship  of  Minerva  in  conjunction  with  other  gods,  see  p.  14  under 
Jupiter,31  p.  17  under  Mars  (4901,  5114)  and  p.  21  under  Genius 
(7363).  There  are  four  other  incidental  references  to  Minerva  in 
Cisalpine  Gaul.32 

FORTUNE 

The  old  dative33  Fortunai  is  seen  in  Notizie  1892.7,  and  in  no.  3103 
inscribed  on  a  square  base.    As  might  be  expected  from  the  province 

17  See  Mommsen,  Zeitsckrift  fUr  Gesch.  Rechtwissenschaft  XV  330;  cf.  I  1406. 

M  Mommsen  ad  loc. 

89  But  see  Mommsen  ad  loc. 

»°  See  Id.  on  no.  8139. 

"  3242,  3902,  5546,  5588,  5771,  6829. 

n  At  the  end  of  four  imperial  military  diplomata  (4056,  4091,  Suppl.  Ital.  941, 
957  (=Ephem.  Epigr.  IV  185, 513)  granting  citizenship  or  ius  conubii  or  both  to  certain 
soldiers  who  had  served  their  terms  acceptably,  occurs  the  phrase  Descriptum  et 
recognitum  ex  tabula  aenea  quae  fixa  est  Romae  in  muro  post  templum  Divi  Aug(usti) 
ad  Minervam.  The  ad  Minervam  refers  to  the  temple  of  Minerva  in  immediate  juxta- 
position to  that  of  Castor  and  Pollux  (Rosch.  Lex.  IP  2990.  22  ff.).  Cf.  p.  59,  n.  76. 

"Seep.  l,n.  5. 


44  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

of  the  goddess,  most  of  the  inscriptions  are  ex-votos.34  D  e  a  Fortuna 
is  once35  the  form  of  address ;  while  a  broken  altar  of  Aquileia  adorned 
on  one  side  of  the  letters  with  a  representation  of  a  woman  standing 
on  a  globe,  which  is  divided  into  zones,  and  holding  a  helm  in  her 
hand,  on  the  other  with  a  bowl  and  a  wreath  decorated  with  pendant 
ribbons,  is  inscribed  (8219)  to  F  o  r  s  Fortuna.36  The  letters  F.M. 
of  no.  2793  and  of  Notizie  1883.221  =  1906.169  are  perhaps  to  be 
expanded  F(ortunae)  M(u  I  i  e  b  r  i),  in  which  case  these  inscrip- 
tions represent  one  of  the  oldest  of  the  cults  of  Fortune  known.87 
The  former  was  found  at  Patavium,  as  was  no.  2792  to  Fortune; 
and  under  the  caption  Sortes  in  CIL  I,  p.  267,  Mommsen  refers 
to  the  presence  of  a  temple  to  the  goddess  near  that  town,  quot- 
ing from  Suetonius  {Tiber  14):  Cum  Illyricum  petens  iuxta  Pata- 
vium adisset  Geryonis  oraculum,  sorte  tracta,  qua  monebatur,  ut  de 
consultationibus  in  Aponi  fontem  talos  aureos  iaceret,  evenit  ut  sum- 
mum  numerum  iacti  ab  eo  tali  ostenderent;  hodieque  sub  aqua  visun- 
tur  hi  tali.  That  there  was  a  connection  between  the  worship 
of  Fortuna  and  that  of  Aponus  here  is,  he  thinks,  suggested  by  the 
discovery,  beside  the  inscriptions  concluding  A.A.V.S.L.M,38  of  one  of 
similar  form  concluding  F.V.S.L.M;  the  fact  that  only  F  was  cut 
indicated  the  prominence  of  the  cult  of  Fortune  which  made  the 
carving  of  the  whole  name  unnecessary.  The  seventeen  lots  com- 
monly but  erroneously  called  Sortes  Fraenestinaef  Mommsen  identifies 
as  belonging  rather  to  Patavium,  and  accordingly  prints  them  on 
pp.  268-70  (I  1438-54)  after  the  discussion  which  I  am  summar- 
izing. He  does  so  because  the  MSS  containing  them  include  numerous 
inscriptions  of  this  locality,  and  because  of  the  presence  of  the 
temple  of  Fortuna,  taken  with  the  alternation  of  A.A  and  F  in  the 
inscriptions  mentioned  above.39  From  such  connections  as  this  of 
Fortuna  with  the  waters  the  cult  of  Fortuna  Balnearis40  may  have 


34  779,  2792,  3103,  3226,  (on  a  large  round  base),  3899,  4210,  7233,  Notizie  1899. 
120  (by  a  slave);  cf.  1758,  1810,  1869,  5009,  5246-7,  Notizie  1883.  221  =  1906.  169:  not 
such,  however,  are:  2471,  2791,  Notizie  1892.  7  (see  p.  4,  n.  26). 

35  Vann.  tpigr.  1914.  257. 

36  For  the  decoration  of  the  stone,  cf .  1867,  p.  45  and  note  thereon. 

37  Carter,  Cognotnina  of  the  Goddess  "Fortuna"  Trans.  A.  P.  A.,  XXXI  67. 

38  See  p.  46. 

39  Cf .  Wissowa,  R.  K.  260,  n.  4. 

40  Cf.  II  2701,  2763;  the  former  addressing  her  as  a  goddess  of  healing  by  reason 
of  the  curative  properties  of  the  waters. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  45 

arisen.  Since  the  latter  was  worshiped  as  a  goddess  of  healing  (cf. 
II  2701,  cited  above)  and  the  Aquae  Aponi  were  medicinal  springs,41 
the  connection  of  Fortuna  with  the  springs  here  is  not  surprising. 

Considered  as  propitious,  the  deity  is  called  Obsequens42 
in  two  votive  inscriptions,  nos.  5246^  and  5247  from  Comum,  of 
which  the  former  reads:  Fortunae  Obsequenti  ord(o)  Comens(is)  voto 
pro  salute  civium  suscepto.  The  Dea  Obsequens  honored  by  a  mag- 
(istra)u  of  Aquileia  (814)  may  very  well  be  Fortuna.45  Fortuna 
Redux,  whose  cult  signalized  the  return  of  Augustus  from  the 
East,46  is  represented  by  an  ex-voto  from  Riva  (5009)  and  a  coin  of 
Gignod.47  Three  vows  are  paid  to  Fortuna  Augusta  (1758, 
1810,  1867);  in  the  last-named,  as  decorations  of  the  stone  are:  a 
pine  or  other  tree,  a  helm  resting  on  a  globe  beneath,  and  a  cornu- 
copia holding  apples,  grapes  and  other  fruit.48  Like  that  of  Fortuna 
Redux,  this  was  a  cult  of  the  emperors.49  Aquileia  provides  an 
inscription  to  Fortuna  Viruniensis  (778),  for  which  Kandler 
proposed  Virunensis;  for  there  was  at  Virunum  in  Noricum  a  cult 
of  the  goddess.50 

Near  some  small  sacred  edifice  in  the  Ager  Mediolaniensis,  was 
found  the  following  inscription  (5598),  with  its  reference  to  a  temple 
and  temple-servant  of  Fortuna:  Q.  Quintieni  Quintiani  haruspicis  et 
aeditui  templi  Fortunae,  filii  patri  piisimo.     Inscriptions  no.  7493-4 

41  Cf.  Martial  vi  42.4;  Lucan  vii  193;  Pliny,  N.  H.,  xxxi  6.61;  Claudian,  Carm.  Min., 
26;  Cassiodorus,  Var.,  ii  39.  According  to  Ker's  note  (ad  loc.)  in  the  Loeb  CI.  Libr., 
Martial's  phrase  rudes  puellis  is  a  tribute  to  the  chastity  of  the  Patavian  women; 
but  some  religious  tabu  may  lurk  behind  it.  The  custom  involved  is  curious  indeed 
if  no.  2793  of  Patavium  is  really  in  honor  of  Fortuna  Muliebris  (see  p.  44). 

42  Cf.  1 1153  (very  old),  VI 191,  Plaut.  Asin.  716,  Plut.  Defort.  Rom.  16.  Obsequens 
as  a  title  of  Jupiter  in  XI  658  is  a  translation  from  Zeus  M«Xix">s  (Plut.  1.  c). 
MetX/xto  was  a  little  of  Tyche  (see  Carter,  op.  cit.  62).  There  was  a  temple  of  Venus 
Obsequens  at  the  Circus  Maximus. 

48  Not  indexed  in  the  Corpus. 
44  See  p.  18.  n.  108. 

46  Cf.  Wissowa,  R.  K.  263. 

48  Notizie  1914.  409.  This  title  was  common  on  coins  (Preller,  Rom.  Myth.  II 
187).    Redux  is  applied  to  Jupiter  in  X  57. 

47  Cf.  Rosch.  Lex.  IJ  1506;  Wissowa,  R.  K.  264. 

48  Cf.  Wissowa,  R.  K.  263;  Axtell,  Deification  of  Abstract  Ideas,  10.   , 

49  Mommsen  ad  loc. 
80  Cf.  Ill  4778. 


46  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

of  Chieri  connect  the  goddess  with  Diana  and  Victoria,  the  latter 
being  naturally  a  frequent  associate  of  Fortuna.  Besides  the  singular, 
there  are  found  instances  of  the  plural,  Fortunae;  thus,  an 
inscription  of  the  Ager  Novariensis  (8929)  consists  of  the  word 
FORTVNAB  and  a  fragment  of  the  name  of  the  dedicant  below.61 
The  corresponding  Greek  deity,  Tyche,52  is  the  one  honored  in  an 
inscription  of  some  length  (3408  =  CIG  XIV  2309)  on  one  side  of  a 
stone  at  Verona,  which,  after  giving  the  name  and  distinctions  of  the 
dedicant,  concludes :  Idem  in  porticu  quae  ducit  at  (sic)  ludutn  public- 
um) columnas  quattuor  cum  superficie  et  stratura  pictura  volente 
populo  dedit.  On  the  back  of  the  stone  are  the  words:  J2PA  KAI 
TTXH. 

AQUAE  APONI 

The  warm  springs  near  the  village  of  Abano  southwest  of  Pata- 
vium,  famous  in  ancient53  as  in  modern  times  and  once  sacred  to 
Aponus,  were  the  occasion  of  several,  mostly  votive,  inscriptions54 
of  the  form  A. A,  an  abbreviation  which  is  to  be  expanded  A(quae) 
A(poni)  or  possibly  A(pono)  A(ugusto),  but  not  A (pollini)  A(ugusto)t 
despite  Schol.  Veron.  on  Verg.  A  en.  i  249.55  A  sepulchral  inscription 
to  a  musically  inclined  husband  and  father,  calamaulae  Aponensit 
reproduced  with  the  rather  elaborate  carvings  in  Notizie  1896.317, 
suggests  that  something  of  a  community  had  grown  up  about  Aquae 
Aponi.56 

The  fact,  often  mentioned  by  classical  authors,57  that  the  stream 
or  fountain  of  Timavus  near  Aquileia  was  an  object  of  veneration,  is 
supported  by  the  discovery  of  a  solitary  dedicatory  offering  to  it.58 
The  following  lines  are  carved  on  one  side  and  an  end  of  an  altar. 


"  Cf.  VI  182  and  Fronto,  De  Oral.  157  Nab. 
68  Cf.  Wissowa,  R.  K.  261. 

63  Cf.  Sil.  It.  xii  218;  Mart,  vi  42.  4;  Lucan  vii  193ff. 

64  2783-90,  8990  from  Patavium.  Number  3101  from  Vicetia  presents  some  dif- 
ficulty in  the  word  ministros;  but,  since  it  contains  the  usual  form  of  address,  A.  A, 
and  the  distance  from  Abano  to  Vicetia  (some  17  miles)  as  against  the  6  from  Abano 
to  Padua  is  not  fatal  to  such  assignment,  this  inscription  may  plausibly  be  grouped 
with  the  others.    As  to  such  inscr.  as  these,  cf .  Claudian,  Idyll  vi  5-6. 

68  On  the  oracle  here,  see  p.  44f. 

66  Suppl.  Ital.  951  (Vardagate)  may  be  to  Aponus  (A.  V.  S.  L.  L.),  but  the  location 
is  unfavorable  to  that  opinion;  Apollo  is  a  safer  conjecture. 
87  See  CIL  V  p.  75,  preface  to  chap.  XII,  col.  2. 
*"  Ad  Tricesimum.  Suppl.  Ital.  380= Notizie  1884.  56  =  Dessau  3900. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  47 

TI    .    POPPAI      TI   .    F 

TEMAVO 

D.D.L.M 

The  letters  are  of  ancient  form,  hardly  later  than  the  time  of  Sulla, 
the  location  somewhat  removed  from  the  waters  themselves,  so 
that  it  has  been  suggested  that  the  inscription  may  have  been  set  up 
by  an  Aquileian  trader  on  one  of  his  journeys.69 

Knowledge  of  the  fundamental  nature  of  Feronia  in  Italy 
as  a  whole  is  derived  most  certainly  from  a  series  of  inscriptions  in 
Cisalpine  Gaul;60  for  here  certain  Feronenses  aquatores  are  seen  in 
inscriptions  of  Aquileia  (8307-8),  and  the  inference  is  that  Feronia 
was  a  goddess  of  springs.  A  certain  T.  Kanius  Ianuarius61  is  promi- 
nent in  no.  8307  above  and  in  nos.  776  and  8218,  also  of  Aquileia  and 
dedicated  to  Feronia.  A  temple,  a  statue  and  a  portico  were  given 
by  a  woman  of  Montona  at  her  own  expense  to  Juno  and  Feronia 
(412);  unless,  since  there  is  no  connective  between  the  names  (a  fact 
in  itself  by  no  means  conclusive)  and  because  Feronia  was  regarded 
as  the  consort  of  Jupiter  Anxurus  or  as  the  equivalent  of  Juno  Virgo, 
we  are  to  understand  her  name  here  as  rather  an  epithet  of  Juno.62 
It  was  from  means  left  over  from  an  opus  Vertumni  that  a  woman's 
heir,  according  to  the  terms  of  her  will,  made  an  offering  to  the 
Genius  Municipi  Segusini  (7235). 

VENUS 

Only  two  inscriptions63  address  Venus  without  a  title;  two  of 
Aquileia  hail  her  as  Venus  Augusta  (835,  reproduced  below,  and 

V        E        N        E        R        I 

A  VG 

POPILLIA.L.F 

MARCELLINA 


*•  See  Mommsen,  Suppl.  ltd.  I.  c.  and  Dessau  /.  c.  For  some  general  comment  on 
the  worship  of  hot  springs  in  ancient  and  modern  times,  cf.  Pliny,  N.  H.  ii  103,  227; 
id.  xiui  6,  61;  Wissowa,  R.  K.  224,  n.  6;  Frazer,  Golden  Bough  V  206-216.  See  also 
pp.  32fl  and  91  of  this  dissertation. 

•°  See  Wissowa,  R.  K.  286f.  Outside  Middle  Italy,  she  is  found  only  at  Aquileia 
(Pauly-W.  VI  2218). 

■  Named  also  in  755. 

■  Cf.  Preller,  Rom.  Myth.  I  429  and  n.  3;  Pauly-W.  VI  2218f;  Serv.  Aen.  vii  799. 

■  3107  on  a  square  pedestal,  Notizie  1893.  13. 


48  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

ATTIA     .     MATER 
ORNAMENT.EIVS.EXORNAVIT 

836).  Mommsen  states  what  is  certainly  the  correct  understanding 
of  this  inscription,  that  the  daughter  had  the  statue  made  and  the 
mother  provided  its  ornamentation.  Number  836  is  set  up  by  a 
mother  in  memory  of  her  daughter.64  Venus  Caelestis  is  the 
form  of  address  in  two  inscriptions  of  Pola  (8137-8);  but  we  have 
here  in  reality  the  Syrian  Astarte  re-named.65  Venus  Victrixis 
honored  in  two  inscriptions,  one  (2805)  set  up  by  a  woman  of  Pata- 
vium  visit  iussa,  the  other  (8249)  by  a  man  of  Aquileia.  An  inscrip- 
tion found  at  Altinum  (8818)  but  certainly  transported  thither  from 
Greece66  begins:  Veneri  sacrum  et  Genio  Collegi  Aug{usti)  Corinth(i). 
What  was  perhaps  a  statue  of  Venus  was  among  the  gifts  to  the  triad 
of  the  Capitol  in  no.  6829,67  and  a  statue  of  the  goddess  was  doubtless 
above  her  name  in  the  group  of  nine  planets  represented  in  no.  5055.68 
The  only  dedications  by  men  are  one  (8138)  to  the  Syrian  Venus 
Caelestis  and  one  (8249)  to  the  militarized  Venus  Victrix. 

The  goddess  of  burial,  L  i  b  i  t  i  n  a,  who  later  under  the  name 
Lubentia  (formed  by  contamination  of  the  original  word  with  lubido 
etc.)69  became  identified  with  Venus,70  in  the  inscription  reproduced 
in  part  below  (Bergomum.  5128)  preserves  her  original  character. 
Preceded  by  the  name  and  honors  of  the  patron  and  followed  by  an 
announcement  of  what  is  to  be  a  perpetual  veneration  of  his  effigy, 
are  these  lines. 

CVIVS.EXIMIA.LIBERALITAS.  POST 
MVLTASXARGITIONES  .  HVCVSQVE 
ENITVIT  .  VT  .  LVCAR.LIBITINAE 
REDEMPTVM.A.RE  P  SVA  VNIVERSIS 
CIVIBVS  .  SVIS  .  INPERPETVVM 
REMITTERET 

MNo.  1872  =  8654,  indexed  in  CIL  V  under  Venus  Augusta,  belongs  to  Ceres 
Augusta  (see  8654). 

65  See  Preller,  Rom.  Myth.  II  395,  406  and  p.  80  of  this  dissertation. 

66  See  Mommsen  ad  loc. 

67  See  p.  14. 

68  See  p.  64. 

••  Cf.  Varro  L.  L.  vi  47. 
7'°  Cf.  Wissowa,  R.  K.  245. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  49 

Mommsen's  interpretation  is  that  lucar71  Libitinae  is  a  fee  paid  the 
goddess  or  the  state  in  connection  with  interment,  and  that  Luper- 
cianus  had  set  aside  a  sum  of  money  the  interest  from  which  was  to 
pay  this  fee  for  his  fellow-citizens  for  all  time  to  come.72 

There  are  two  votive  offerings  to  P  r  i  a  p  u  s.73  A  dedication 
to  Di  Manes  states  that  in  the  place  assigned  for  the  monument  is  a 
small  temple  of  Priapus  (Verona.  3634).  Considerable  literary  inter- 
est attaches  to  the  following  elegiacs  (Patavium.  2803),  in  that  they 
have  been  assigned  by  some  to  Tibullus.74 

VILLICVS.AERARI.QVONDAM.NVNC.CVLTOR.AGELLI 
HAEC.TIBI.PERSPECTVS.TEMPLA.PRIAPE.DICO 

PRO.QVIBVS.OFFICEIS.SI.FAS.EST.SANCTE.PACISCOR 
ADSIDVVS.CVSTOS.RVRIS.VT.ESSE.VELIS 

IMPROBVS.VT.SI.QVIS.NOSTRVM.VIOLABIT.AGELLVM 
HVNC.TV.SED.TENTO.SCIS.PVTO.QVOD.SEQVITVR 


71  For  the  usual  meaning  of  lucar  see  Wissowa,  R.  K.  451,  n.  6. 

72  Cf.  Wissowa  in  Rosch.  Lex.  IP  2034f. 

n  5117,  Notizie  1912.  11  =L'ann  fipigr.  1912.  247,  the  latter  on  a  block  of  marble. 
74  See  CIL  ad  loc;  Tibullus  p.  85  Bahrens. 


CHAPTER  III 
GREEK  GODS 


THE  FATES 

The  spelling  Fatabus  is  seen  in  no.  4209,  on  a  very  small  altar 
of  Brixia  given  as  a  votive  offering,  as  also  in  5005.  Since  there  is 
an  inscription  to  Matronae  Dervonnae  (5791),  the  spirits  addressed 
Fatis  Dervonibus  may  reasonably  be  regarded  as  female:1  feminine 
forms  occur  elsewhere,  of  course.2  The  Fatis[  ]ixibus  of  Suppl.  Hal. 
739  shows  similar  modification  of  the  name  and  the  same  ambiguity 
of  gender.  The  pathetic  addendum  to  no.  67 103  contains  a  masculine 
form  and  4296  another;  similarly,  an  ex-voto  (5002)  addresses 
Fati  Maseuli:  there  are  numerous  parallels  in  this  instance  also.4 
Finally,  the  address  takes  the  form  FATIS.FATA&ws  in  no.  5005 
below  (as  perhaps  in  5012),  the  form  DIS.DEAB  /  FATALIBVS 
in  8802.  The  dative  form  of  address  obscures  the  gender  in  other 
instances;6  but  even  in  these  it  is  to  be  presumed  that  one  or  the 
other  is  intended:  dedicants  were  no  longer  inclined  to  leave  the 
gender,  much  less  the  personality,  of  the  spirits  indeterminate,  as 
had  been  the  case  with  so  many  Roman  deities  of  the  early  time.  In 
Gaul  and  Germany  the  Fata,  the  sum- total  of  the  "dooms"  adjudged 
an  individual,  were  confused, — not  only  with  the  Greek  Moirae,  the 
Three  Fates, —  but  also  with  local  spirits.6  The  distinction  between 
the  Roman  and  Gallic  conceptions  is  sharply  drawn  in  a  votive 
inscription  of  Aquileia  (775),  beginning:  FATIS.DIVIN  /  ET. 
BARBARIC,  where  only  the  Roman  spirits,  apparently,  received 
the  epithet  Divini.7    Number  5005  from  Riva  deserves  closer  scru- 

1  4208.  Cf.  Rosch.  Lex.,  s.v.  Dervones. 

*E.  g.,  II  89.  3727,  III  4157,  XII  1281.  3045. 

3  See  p.  37. 

*  III  1854,  VI  4379.  6932.  10127.  11592,  X  5753.  Cf.  also  other  inscriptional  and 
literary  references  in  Neue-W,  Formenlehre  I  797.  Other  inscr.  than  those 
cited  as  masculine  are  so  listed  in  the  index  of  CIL  V,  but  I  do  not  see  on  what  evidence. 

6  5012  and  the  vot.  inscr.  705,  8217,  the  last  on  a  small  altar.  Fotorum  follows 
some  indecipherable  word  in  4296.  Possibly  6568  addresses  the  Fates  with  other 
deities. 

•  Cf.  Peter  in  Rosch.  Lex.  I2 1452;  Jordan  in  Hermes  VII 197. 

7  Cf.  Mommsen  ad  he;  Wissowa,  R.  K.  265;  VI  145. 

50 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  51 

tiny.     The  Fati  and  Fatae  of  this  inscription  are  not  altogether 

F  A  T  I  S.F  A  T  A  bus 
DRVINVS  .  M  .  NOm 
ARRI  .  MVCIANI  .  C  .  v 
ACTOR8  .  PRAEDIORVm 
TVBLINAT  .  TEGVRIVM 
A.SOLO.INPENDIO.SVO.FE 
CIT.ET.IN.  TVTELA.EIVS 
-H-S.N.CC  .  CONLVSTRIO 
FVNDI.VETTIANI .  DEDIT 

orthodox,  for  they  seem  to  be  conceived  as  special  spirits  associated 
with  Mucianus9  after  the  manner  of  the  Lares.10  A  very  primitive 
form  of  sacred  structure  is  indicated  by  the  tegurium  of  line  5," 
which  was  erected  by  the  vilicus  in  his  master's  honor.  The  difficulty 
of  interpretation  inheres  in  the  last  three  lines,  and  Mommsen 
did  not  wholly  dispose  of  it  in  the  following  note:  "It  seems  to  have 
been  dedicated  with  a  provision  that  annually  there  the  praedia 
Tublinatia  should  be  lustrated,  the  further  condition  being  appended 
that  at  the  same  time  the  fundus  Vettianus  should  be  lustrated. 
But,  as  the  Tublinatia  praedia  still  bear  that  name,  so  perhaps  the 
fundus  Vettianus  properly  suggests  the  pagus  Vezzano."  Jordan12 
rightly  objects  that,  in  the  phrase  in  tutela{m)  eius,  eius  could  refer 
only  to  tegurium ,  that  the  whole  phrase  here  must  mean  "for  the 
upkeep  of  the  shrine"18 — not  being  "the  formulaic  expression  in 
tutela  dei" — and  that  conlustrio  in  the  sense  of  a  lustration  with,  or 
at  the  same  time  as,  another  is  dubious.  The  definition  of  conlustrium 
in  Harper's  Latin  Dictionary  as  "a  corporation  that  procured  the 
lustration  of  the  fields  of  a  district"  is  based,  apparently,  only  upon 
this  inscription,14  and  has  no  merit  except  that  of  providing  easy 
syntax  for  the  Latin  of  it.  The  Thesaurus  Linguae  Latinae  gives  the 
safest  translation  of  the  word,  viz.,  lustratio,  though  we  should  expect 
it  to  indicate  a  somewhat  more  thorough  or  elaborate  form  of  lustratio. 

9  Ci.  90,  1035,  1049,  5048,  5318,  7473. 

•  Consul  201  A.  D. 

10  See  Jordan  in  Hermes  VII  197  for  the  Fates  in  the  rdle  of  Lares  or  Genius. 

"  Id.  ibid.  193-7. 

"Id.  ibid.  197-8. 

u  Cf.  4294,  4416,  4418,  4449,  4488. 

14  There  cited  as  Orelli  1773. 


52  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

But,  whether  we  translate  the  word  so,  or  as  a  kind  of  ablative  of 
attendant  circumstance  or  conditionality  as  Mommsen  took  it, 
the  latter  part  of  the  inscription  should  mean  that  the  endowment 
was  for  the  maintenance  of  the  shrine  and  the  lustration  of  the 
Fundus  Vettianus:  the  lustration  of  the  Praedia  Tublinatia  is  only- 
implied  at  most. 

Three  inscriptions  of  Verona,15  set  up,  one  by  a  woman,  the 
others  by  men  of  some  local  distinction,  address  Parcae  Augus- 
ta e.  Liber  and  Libera  (?)  are  associated  with  the  Parcae  in  a  joint 
offering,16  as  is  Bona  Dea  in  the  following  inscription  of  Aquileia  (8242) 

DECIDIA  .  EGLOGe 
ARAM  .  PARCABVS 
ET  .  BONAE  .  DEAE 
PHIALAM.ARG.P.IS-17 
DONO  DEDIT 

carved  in  minute  and  beautiful  letters  on  an  altar.  The  Parcae  in  this 
district  have  the  pure  Greek  background,18  with  no  relation  to  the 
Italian  birth-goddess  who  was  the  true  antecedent  to  the  Roman 
Parcae. 

HERCULES 

Against  two  isolated  inscriptions  to  Castor  or  the  Castors,19 
stand  a  host  of  inscriptions  to  Hercules.  The  name  is  twice  spelled 
Hercli,20  twice  represented  by  the  initial  only.21  Of  (those  in  which 
the  god  bears  no  title,  the  large  majority  are  votive  inscriptions.21 
Upon  opposite  edges  of  the  upper  surface  of  a  large  stone,  cut  in 

16  3281,  3282  (vot.  inscr.),  3283. 

16  8235;  seep.  56. 

17  Expanded  ad  loc:  Arg(enli)  p(ondo)  I  (unciarum)  s(eptem). 

18  See  Wissowa,  R.  K.  264,  n.  4  ad  fin. 

19  4154  to  Castor  and  Pollux,  Notizie  1885.  337=  Suppl.  Ital.  1266  to  Castor 
Deus  ex  visu. 

10  4213,  5498;  cf.  XII  5733. 

J1  6344,  8220. 

M  Forty-five  are  ex-votos:  515-6,  3228,  4147,  4155-6,  4213,  4215-6,  4318,  5462»dd, 
5467,  5498,  5507,  5521,  5528,  5533,  5559,  5561,  5632,  5686-7,  5694,  5718,  5721,  5723, 
5743,  5767, 6344-52,6484, 6622, 7144,  7240,  8220, 8931,  Suppl.  Ital.  376  (which,  though 
it  has  only  the  initial  of  the  hero's  name,  is  on  an  altar  found  with  the  altar  on  which 
stands  Suppl.  Ital.  375  to  Deus  Hercules),  id.  893  =  Notizie,  1883.  150.  Seventeen  are 
not  indicated  as  such:  4127,  4214,  4248,  5466,  5520,  5558,  5688,  5703aadd,  6570,add, 
6581add,  6947,  6952,  7869,  8221,  8930,  Suppl.  Ital.  724  =  Notizie  1884.  56. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  53 

duplicate  but  with  the  copies  so  placed  relatively  to  one  another  that 
one  would  be  read  by  those  passing  on  one  side,  the  other  by  those 
passing  on  the  other,  was  the  following  legend  (Tergeste.  515): 
L.MVTILIVS.MAGNI.L.BASSVS.H.B.M.V.S.L.M.  Mommsen 
explains  the  three  letters  before  the  final  formula  as  H(erculi)  b(ene) 
m(erito).23  A  somewhat  unusual  redundancy  marks  the  combination 
ex  voto  v.s.l.m  of  no.  5632  and  Suppl  ItaL  S93  =  Notizie  1883.  150. 
In  no.  4156  the  human  touch  is  felt  in  the  phrase  de  suo  parcimonio.24. 
The  form  of  address  is  D  e  o  Herculi  or  Herculi  Deo  in  two  in- 
stances,25 Herculi  A  u  g(u  s  t  o)  in  two  others.26  The  most  famous 
cult  of  the  god  bears  in  this  district  the  epithet  I  n  v  i  c  t  u  s" 
rather  than  Victor,  though  the  latter  is  shown  in  one  copy  of  no.  5508. 
A  corrupt  inscription  (Ausugum.  5049)  of  the  first  century  gives  the 
record  of  a  woman  who  had  played  for  public  favor,  lost,  won  by 
Hercules'  help,28  and  been  threatened  with  loss  again,  but  could  still 
conclude  with  a  dedication  to  Hercules  Invictus.29  To  the  title 
Jnvicto  there  is  added,  in  a  partially  preserved  inscription  of  the  Ager 
Mediolaniensis,30  the  additional  epithet  Conservatori 
Iuventiarum;  with  this  latter  phrase  no.  5693  to  Hercules 
J  u  v  e  n  i  s  may  be  compared.  The  deity  is  addressed  by  certain 
cultores  as  Hercules  Invictus  D  e  u  s  (5593);  again,  to  Invictus  inpe- 
trabilis  is  added  in  no.  5769,  that  epithet  occurring  separately  in  the 
votive  inscription  (5768)  on  an  altar  at  Milan.  Mertronnus  Ante- 
portanus,  Ovanius  and  Saxanus  as  epithets  of  the  god  will  be 
considered  among  the  Celtic  cults.31  Hercules  appears  in  two  combina- 
tions, dedications  to  D(i)  S(ancti)  Hercules  et  Iunones  (Benacenses. 
4854)  and  Volkanus  et  Erqules  (Lacus  Verbanus.  5510). 

MCf.  I  1175,  1220. 

24  Pauper  in  3290  on  p.  38  is  probably  a  cognomen. 

■  Suppl.  Ital.  375  and  CIL  V  4004. 

*  No.  9  and  Notizie  1877.  233=Suppl.  Ital.  669;  in  the  latter  case  the  gift  is  made 
by  three  men  from  2200  sesterces  collected  as  initiation  fees  from  the  members  of  the 
guilds  of  sailors. 

17  5049,  5645,  5724,  5759. 

28  Sed  sanctus  deus  hie  felicius  i[llud\  transtulit  in  melius.  For  the  epithet  Sanctus 
cf.  4854  and  Preller,  Rim.  Myth.  II  286. 

29  This  is  the  only  instance  in  Cisalpine  Gaul  in  which  a  woman  is  concerned  in  the 
worship  of  Hercules;  for  the  exclusion  of  women  therefrom  cf.  Preller,  Rom.  Myth.  II 
293;  Fowler,  R.  F.  194. 

30  5606;  the  cult  of  H.  is  prominent  in  and  about  Milan. 

■  See  p.  85f  in  chap.  VII. 


54  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

Nine  of  the  inscriptions  to  him  are  known  to  have  been  carved  on 
altars,32  one  on  a  small  column  (8220).  A  temple  is  mentioned  in 
nos.  1830-1  of  Iulium  Carnicum,  in  the  former  as  having  been  built, 
restored  or  embellished  in  some  way  at  the  expense  of  certain  men,  a 
list  of  whose  names  constitutes  the  bulk  of  the  rather  long  inscription. 
A  vilicus  restores  a  statue  and  sees  to  the  repairing  of  a  temple 
(5558).    Number  3312  from  Verona  should,  perhaps,  be  understood  as 

C      .       AMVRII       .       TACI/INVS 

ET  .  HERMES.  LIB  .  VI .  VIR  .  AVG 

SIGN  .  ABACVM  .  CVM  .  SIGNIS.II 

HERCVLE.  ET. 

AMPHALE.  COLLEG  (sic) 

DENDROFOR.D.D.  (sic) 

announcing  the  gift,  by  these  two  men  as  representatives  of  the 
collegium  dendrophororum™  of  statues  or  busts  of  Hercules  and 
Omphale  respectively  and  of  an  ornamental  piece  of  furniture 
designed  to  support  a  display  of  such  objects.  Goblets  are  given  in 
one  case.34  Magistri  of  the  god  cooperate  with  magistri  viciZb  in  the 
service  to  the  god  cited  above  as  recorded  in  no.  1830;  the  name  of 
one,  perhaps  the  principal  one,  of  the  former  group  recurs  in  nos. 
1831-3:  the  four  inscriptions  are  of  the  same  locality.  The  word 
cultores  of  no.  5593,  ambiguous  as  commonly,  may  mean  merely 
worshippers  or,  somewhat  more  probably  here,  I  think,  members  of 
a  college  of  some  kind  having  oversight  of  matters  pertaining  to  the 
cult.  The  brief  fragment  (5742):  HERCVLI  /  MODICIA  /  TES. 
IOVENII  presents  two  uncertainties:  "The  Iovenii  who  are  named 
here  and  in  no.  5664,"  says  Mommsen,  "are  perhaps  to  be  compared 
with  iuvenis  and  iuvenatibus  of  inscriptions  no.  5134,  5907. "36  As  to 
Modiciates,  he  comments:  "The  ancient  name  of  Monza  seems  to 
have  been  preserved  in  inscription  no.  5472  which  the  Modiciates 
consecrate  to  Hercules;  and  it  is  still  retained  by  Paulus  Diaconus, 
who  in  iv.  22.49  refers  to  Modiciam;  hence  modern  Monza.1131  The 
villagers  as  a  group  address  Hercules  in  no.  5528.    As  we  pass  to  the 

32  3228,  5703aadd(?),  5768,  6570add,  6581add,  6952,  7804,  8221,  Suppl.  ltd.  375. 

33  See  Wissowa,  R.  K.  322,  n.  5  init. 

34  6952;  cf.  6829  on  p.  14. 
36  See  Wissowa,  ibid.  17 Iff. 

36  Cf.  p.  53. 

37  CIL  V  p.  613,  preface  to  chap.  LXVI. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  55 

consideration  of  the  lay  dedicants,  the  most  striking  fact,  though 
normal  enough  in  the  cult,  is  that  with  one  exception  88  they  are 
men,89  in  so  far  as  the  names  are  legible,  though  such  a  phrase  as 
cum  suis40  is  sometimes  added.  A  pontifex  (6345),  an  eques  Romanus 
equo  publico  (6349),  several  seviri*1  are  among  the  dedicants.  On  the 
other  hand,  slaves,*2  a  mercator  (6350),  a  messor  (7804),  a  faber 
tignuarius  (4216),  and  lapidarii  (7869)  represent  the  lower  orders. 

APOLLO 

Apollo  received  several  votive  offerings,48  two  of  them  small 
altars.44  Of  the  three  remaining  inscriptions,46  one  (3217)  is  set  up 
by  two  linen-weavers.  The  numerous  inscriptions  to  Apollo  B  e  1  e- 
n  u  s  will  be  considered  under  the  god  Belenus,48  since  the  latter 
seems  dominant  in  the  Celtic  conception  of  Apollo  Belenus.  L. 
Naevius  Secundinus  pays  a  vow  for  the  preservation  of  his  health 
and  that  of  his  family  to  the  N  u  m  e  n  of  Apollo.47  Apollo  and  Diana 
are  once  (4199)  addressed  together,  Mars  and  Appollo  (sic)  once 
(6603).  The  mis-spelling  of  the  god's  name  in  the  second  instance, 
the  use  of  a  vulgar  form  of  the  letter  L,48  and  the  dedicant's  name, 
December ,  indicate  that  the  devotee  is  of  low  extraction.  The  names 
Admetus  and  Alcestis  in  the  nominative49  are  cut  on  a  chest  from 
Aquileia,  illustrated  by  representations  of  a  veiled  woman  and  a 
bearded  shepherd  leaning  upon  his  crook. 

CERES 

Two  officials  of  Concordia  made  some  gift  to  Ceres  Augusta 
and  added  a  sum  for  its  maintenance.60    On  the  reverse  of  a  bronze 

»»  5049;  see  p.  53. 
"  Cf.  p.  53,  n.  29. 

«  5561,  5606,  5686,  5703aadd,  5718,  5769,  7144. 

•  5688,  5768,  6347-9,  6351,  Notizit  1877.  233. 
«  5521,  5558. 

■  2782,  4127,  4198a,  7232,  7910.  Suppl.  ltd.  951,  ending  A.  V.  S.  L.  L,  may  per- 
haps be  most  plausibly  placed  here. 

"  2782,  7810. 

■  2463,  3217,  5762. 
•Seep.  89. 

47  Lacus  Verbanus.  5514. 

•  See  p.  98,  n.  6. 

"8265;  cf.  VI  142.  Cf.  Silvanus  in  nom.  (5717),  the  gen.  Matronarum  (3264), 
and  ace.  Bonum  Eventum  (4203). 

"This  inscr.  (1872  =  8654)  is  indexed  by  mistake  under  Venus  Augusta  in  CIL. 


56  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

medal  of  Vespasian  are  the  name  of  Ceres  Augusta  and  her  figure  as 
she  stands  holding  a  head  of  grain  and  a  sceptre.61  The  following 
inscription  of  Patavium  (2795)  is  carved  on  a  pedestal  of  Dalmatian 

GENIO      .      DOMNOR      CERERI 

T.POBLICVS  CRESCENS  LARIBVS 

PVBLICIS.DEDIT  IMAGINES  ARGENT   DVAS 

TESTAMENTO  EX  (2  sestertia) 

marble  bearing  traces  of  two  statues.  Ceres  is  plainly  selected  here 
as  one  of  the  two  Lares  Publici;  for  the  exceptional  nature  of  such  a 
conception  see  p.  18f.  In  no.  796  Cereria  becomes  an  epithet  of  Mater 
Deum  Magna  (see  p.  72),  but  see  p.  26,  n.  160  for  Mommsen's  view  that 
this  deity  is  Bona  Dea.,  as  is,  probably,  Augusta  Bona  Dea  Cereria 
of  761  (p.  26). 

LIBER 

One  vow  is  paid  to  Liber  at  Verona  (3260);  Maionica52  cites  an 
inscription  of  Aquileia  to  him.  Liber  Pater  appears  several 
times;53  a  sevir  of  Aquileia  made  some  dedication  to  Liber  et  Libera 
at  their  command  (793).  To  Liber  (perhaps  in  company  with  Libera 
and  the  Parcae)54  a  woman  of  the  same  city  gave  a  pool  and  a  statue 
or  statues  (8235).  Jupiter  is  joined  with  Liber  Pater  in  the 
following  rudely  cut  inscription  near  Lacus  Verbanus  (5543):  I(ovi) 
O(ptimo)  M(aximo)  C(onservatori)  et  Liber o  Patri  viniarum 
(sic)  conservator  i,  Verus  et  Valerius  Valeri  Maximini  v.s.l.m. 
Liber  Augustus  is  recognized  in  Suppl.  Ital.  1095  of  Pola,  the 
surviving  fragment  of  which  reads:  L(ibero)  A(ugusto)  s(acrum), 
Octavianu(s)  Aug(ustus)  n(oster)  aedem  vetustat(e)  conlasp(am) 
(sic).  .  .  .  ,  and  in  no.  326  of  Parentium  to  Genius  Lib(eri) 
Aug(usti).  Though  an  address  to  the  protecting  spirit  of  a  god 
seems  to  us  an  extreme  refinement  of  theistic  conception,  there  are 
parallels  to  support  Mommsen's  expansion  of  the  abbreviations  in 
the  second  inscription.55 

61  From  Pavia,  Notizie  1906.  391. 

62  Epigraphisches  aus  Aquileia,  p.  10.    See  Suppl.  Ital.  1113. 

"2110,  6956  (vot.  insc),  Notizie  1894.  397;  the  first  is  of  Tarvisium,  the  last 
two  are  of  Taurini. 

64  See  Mommsen  ad  loc. 

86 1  603.  17,  IovisGenio;  VI  151,  Genio  Numinis  Fontis;  XI  357,  Genio  Larum 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  57 

MERCURY 

Of  the  one  hundred  and  two  inscriptions  to  Mercury  with  no 
epithet  added,  all  but  nineteen56  are  obviously  votive  inscriptions; 
eighty-six57  are  set  up  by  men  and  three58  by  women,  thirteen59 
being  without  the  names  of  the  dedicants  or  set  up  by  both  men 
and  women.60  The  dedicants  include  seviri*1  quattuorviri  iure  di- 
cundo*2  soldiers,63  a  clothes  dealer  (6777),  a  merchant,64  a  freedman 
paying  a  vow  libertatis  caussa  (sic)  (6574).  A  number  of  altars  were 
given;65  large  letters  cut  on  a  large  architrave  record  the  erection,  by 
a  dedicant  on  his  own  ground,  of  a  temple  to  the  god,  with  a  statue 
(4266).  The  gift  of  another  takes  the  form  of  dracones  aureos  libr- 
(arum)  quinque,  adiectis  ornament(is)  et  cortina.66  Other  inscriptions 
were  carved  on  a  tile  (6760),  a  chest  (5495),  a  concave  rock  made  to 
resemble  a  tortoise  shell  (presumably  by  way  of  reminiscence  of  the 
god's  reputed  invention  of  the  lyre)  (4942),  a  square  pedestal  (6505), 
and  a  table  so  inscribed  on  the  four  margins  that  the  lines  on  opposite 


horrei  Pupiani.  Considering  the  close  connection,  even  occasional  identity,  of  Genius 
and  Tutela,  Genius  Tutelae  (II  2991)  is  especially  striking.  See  Fowler,  Roman  Ideas 
of  Deity  p.  20f . 

M  797, 3265, 4248, 4252, 4257, 4941, 4943,  5053,  5094,  5254,  5452,  5495,  5562,  5673, 
6411,  6505,  6777,  Notizie  1896.  446  =  Lann.  £pigr.  1897.  25,  Suppl.  Ital.  163. 

"521,  3267-8,  4036,  4249-52,  4254-61,  4264-72,  4912,  4941-3,  5014-5,  5094-5, 
5355-7,  5442,  5451-2,  5478-80,  5491,  5495,  5522,  5547.  5590,  5599,  560\^\  5631,  5672, 
5700,  5711,  5745-6,  5760,  5792-3,  6410,  6471,  6505-6,  6573-4,  6576-78add,  6620,  6760, 
6777,  6830,  6957,  7145,  7463,  7553,  7597,  7874,  8843;  Suppl.  Ital.  959;  Notizie  1888. 
271,  1896.  446  =  I'ann.  £pigr.  1897.  25;  L'ann.  tpigr.  1907.  118. 

"4944,5563,5650. 

"  797,  3265,  3269,  4248,  4253,  5053,  5115,  5254,  5464,  5562,  6411,  6610,  Suppl. 
Ital.  163. 

60  In  compiling  these  statistics,  some  inscr.  have  been  included  from  a  group 
bearing  only  the  initial  M  by  way  of  indicating  the  god.  By  means  of  the  provenance 
of  these  inscr.,  the  discovery  with  them  of  others  in  which  the  names  of  the  gods  were 
given  in  full,  and  by  other  indications,  this  group  has  been  conjecturally  assigned  thus: 
Minerva  3908,  3910;  Matronae  7224-5,  7241-2;  Mercury  521,5495,  6471,6482,6573-4, 
6760,  7463,  7553,  7597,  Suppl.  Ital.  959,  Notizie  1888.  271,  Lann.  £pigr.  1907.  118. 

61  5257,  6482,  6505,  6576,  6777,  Suppl.  Ital.  959;  see  p.  58,  n.  67. 
"5478,  Notizie  1896.  446  =  Lann.  &pigr.  1897.  25. 
"5451,7553;  cf.  522. 

64  7145,  unless  M creator  be  a  cognomen. 

•4270,  5451  (with  a  roof),  5700,  6577-8add,  7553,  Suppl.  Ital.  740. 

"Notizie  1896.  446  =  Lann  £pigr.  1897.  25.    Cf.  6965. 


58  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

margins  were  identical  (4941).    The  purpose  of  the  vow  is  indicated 

OPTATVS  .  CASSIVS 

OPTIONIS.F 

SVSCEPTVM.MERITO 

VOTVM.TIBI 

mERCVRI  .  SOL VI 

VT.FACIAS.HILARES 

SEMPER.TVA 
TEMPLA  .  COLAMVS 

in  no.   6506   (Novaria).     For  the  remains  of  a  representation  of 
the  planet  Mercury,  see  no.  5053,  p.  64. 

MERCURIUS  DEUS,  AUGUSTUS,  REDUX,  ARPAX 

A  certain  dedicant  of  Brixia  paid  two  vows  to  D  e  u  s  Mercurius 
(4262-3).  Mercurius  Augustus  is  addressed  by  a  soldier 
(522),  and  by  a  mother  in  memory  of  her  son  (2801).  Two  inscrip- 
tions record  respectively  the  enlarging  (4161)  and  the  restoration 
(8237)  of  some  edifice,  presumably,  sacred  to  Mercurius  Augustus; 
and  an  altar  bears  his  name,  followed  by  the  names  of  numerous 
dedicants  (788)  .67  Mercurius  lucrorum  p  o  t  e  n  s  e  t  con- 
servator receives  a  votive  offering  from  an  official  in  the  vicinity 
of  Novaria  (6596).  There  is  one  inscription  to  Mercurius  Redu- 
[c  e  n  s  (?)].68  Another,  indexed  in  the  Corpus  with  those  which 
bear  no  epithet,  reads  MERCVRIO  ARPAGI  (5706).  Arpax  in 
the  sense  of  "grabber"  or  "cheat"  at  games  of  chance  is  found  on 
bone  tesserae*9  and  Arpagius  was  "apparently  used  at  Lugudunum 
as  a  term  of  affection  applied  to  children  and  young  persons  carried 
off  by  premature  death."70    Although  I  do  not  find  Arpax  or  Harpax 

•rSteuding  in  Rosch.  Lex.  IF  2818  f.:  "Dass  freilich  sonst  uberall,  wo  M.  den 
Beinamen  Aug.  f iihrt,  an  Kaiserkult  zu  denken  sei,  diirfte  kaum  zu  erweisen  sei,  da 
bekanntlich  dieser  Beiname  den  Gottern  an  erster  Stelle  zukommt  .  .  .  ;  wahr- 
scheinlich  ist  dies  aber  der  Fall,  wenn  Augustales,  seviri  et  Augustales  oder  seviri 
Augustales  als  Dedikanten  ercheinen,  obwohl  dieselben  uberhaupt  in  einem  engen  Zu- 
sammenhange  mit  den  Mercurdienste  stehen  mochten,  da  sie  haufig  auch  auf  Inschriften 
auftreten,  wo  Mercur  den  Beinamen  Aug.  nicht  fuhrt  (z.B.,  CIL  V  5257,  6505,  6777)." 

M  4025.  So  the  Corpus  expansion,  but  I  should  prefer  Reduix);  cf.  Fortuna 
Redux,  p.  45. 

•»  DC  60891,  80708;  see  Olcott,  Thesaur.  L.  L.  Epig.  s.  v. 

'°XIII  2065,  2073  (Olcott,  op.  cit.  s.  v.) 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  59 

in  any  list  of  the  epithets  of  Mercury  or  Hermes,  it  seems  to  me  that 
one  of  the  two  ideas  here  suggested,  theft  in  general  or  the  snatching 
away  of  souls  (cf.'Ep/i^s  Vvxayuyfa) ,  may  be  present  in  the  word  Arpax 
as  an  epithet  of  Mercury  in  this  inscription.  See  in  this  connection, 
if  the  expansion  of  Pais  may  stand,  the  reference  to  Dis  Rapax  on 
p.  60.  Cf.  Kaibel,  Epigr.  272  and  apiraKTijp  'Aldijs  in  Callimachus  ii  6. 
Mercury  is  associated  with  M  a  i  a  (6354),  Deus  Mars,71  J.O.M.,72 
and — here  compare  no.  6596  above — with  J.O.M.  and  Matronae 
Indulgentes,73  bearing  in  the  last  instance  the  epithet  lucrorum  potens, 
as  mentioned  above. 

AESCULAPIUS 

The  name  is  spelled  Aesculapius  seven  times,74  Aesclapius  three,75 
Asclepius  three.76  There  are  four  inscriptions  to  the  god  without 
title,77  five  to  Aesculapius  A  u  g  u  s  t  u  s,78  two  to  Aesculapius  and 
H  y  g  i  a,79  and  two  to  Aesculapius  et  Hygia  Augusti.90  Definite 
references  to  health  occur  in  nos.  8207  and  6970,  the  former  reading: 
Aescul(apio)  et  Hygiai*1  pro  sal{ute)  liber  (orum)  suor(um)  et  Anton(iae) 
Callistes  coniug(is)f  C.  Turran(ius)  Onesimus  v(otum)  s(olvit)f  the 
latter — inscribed  on    a  stone  at    Taurini  supporting    a  Hermes — 

DIVO 
TR  AI  AN 


C.QVINTVS 
ABASCANTVS 

TEST . LEG 

MEDICIS.TAVR 

CVLTOR 

71  795;  see  p.  17. 

n  Suppl.  ItaX.  896;  see  p.  14. 

71 6954;  see  pp.  14  and  88. 

74  726,  729-31,  2036,  8206-7. 

n  727-8,  Suppl.  ltd.  155. 

n  6,  2034,  6970.  Certain  fragments  of  physicians'  prescriptions  (6414-5)  from 
Milan,  which  begin  with  a  claim  of  efficacy  to  relieve  "obscura  fati  quaerella  (sic) 
deum  praesidio"  direct  the  patient  to  placate  Jupiter,  Minerva,  (Bona)  Valetudo, 
Esculapius,  and  Mars.   Then  follow  the  prescriptions  proper. 

77  727,  2034,  8206,  Suppl.  ltd.  155. 

78  6,  726,  728-9,  2036. 

79  6970,  8207. 
"  730-1. 

■  For  the  ending  see  p.  1,  n.  5. 


60  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

ASCLEPI.ET 
HYGIAE 

as  here  reproduced.  The  expansion  is:  Divo  Traian(o).  C.  Quintius 
Abascantus  test{amento)  leg(avit)  medicis  Taur(inis),  cultor(ibus) 
Asclepi  et  Hygiae.  The  dedicants  range  from  sevir  (731)  to  slave 
(727);  are  men  in  six  cases,  women  in  three,  with  three  inscriptions 
indeterminate  on  this  point.  Four  are  votive  inscriptions,  one  of 
them  (8207  above)  containing  the  phrase  pro  salute;  in  another 
instance  (2034),  the  words  monitus  posuit  give  the  occasion. 

DIS,  PROSERPINA,  AERECURA 

Pais  in  Suppl.  Ital.  732  publishes  a  metrical  inscription  found 
at  Comum,  vs.  53  of  which  contains  a  passing  reference  to  Dis:. . 
Dii\em  non  vestra  [superabitis  arte  rapacem.  .  .  Dis  Pater  is 
carved  on  a  column  of  Aquileia  (773),  and  so  runs  the  form  of  address 
in  a  votive  inscription  of  Verona  (3225).  Proserpina  appears 
once  (Patavium.  2804):  Iussu  Proserpina(e)  L.  Calventius  L(ucii) 
l(tbertus)  Festus  aram  posit  (sic)  sacrum. 

In  no.  725  of  Aquileia,  a  veteran  pays  a  vow  to  Dis  Pater  et 
A  e  r  e  c  u  r  a.  The  first  name  was  readily  restored  on  the  strength 
of  the  association  of  the  two  deities  in  other  inscriptions,82  but  that 
of  this  goddess-consort  has  evoked  no  small  discussion.  Mommsen83 
denied  the  former  reading  Abra  Cur  a  (oj3pa  Kovpa)  and  explained 
Aerecura,  his  reading,  as  of  Latin  origin,  with  the  meaning  Geldschaf- 
ferin.  Jordan84  considers  it  a  non-Latin  word  and  is  followed  in  this 
by  Roscher.86  H.  Gaidoz,86  however,  followed  by  Wissowa,87  accepts 
Mommsen's  view;  but  carries  it  to  something  more  conclusive.  He 
sets  before  the  reader,  in  addition  to  certain  inscriptions  from  outside 
Cisalpine  Gaul,88  no.  8126,  HERAE  /  SACR  (on  a  small  altar  at 

82  III  4395,  VI  142,  Brambach,  Corp.  Inscr.  Rhenan.  1867,  no.  1638. 

83  Arch.  Anz.  zurArch.  Zeit.  XXIII  (1865),  pp.  88*-90*. 
M  Preller,  Rom.  Myth.  II  65,  n.  2. 

85  Rosch.  Lex.  I1  86-87. 

86  Rev.  Arch.  3d  ser.  XX  (1892),  pp.  198-207.  This  is  the  fullest  and  best  discussion 
of  all  the  occurrences  of  Aerecura  and  related  forms. 

87  Op.  cit.,  p.  313. 

88  III  4395,  VI  142  (for  discussions  and  reproductions  of  the  interesting  frescoes 
which  this  inscr.  accompanies,  see  Orelli-H.  Ill  p.  198;  Dar.-Sagl.  II  280,  fig.  2468 ; 
Gaidoz.  loc.  cit.,  p.  200f ;  Maas,  Orpheus  pp.  207ff;  VIII  5524,  6962. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  61 

Nesactium  in  Histria),  no.  8200,  inscribed  on  both  sides  of  a  bronze 
tablet,  thus:  Haerae  Dominae  Sextilia  Propontis  pro  salute  et  reditu 
filiorum  suorum  v(otum)  l(ibens)  s(olvit),  and  more  especially  no. 
8970a   of   Aquileia,89   here    transcribed.      His   explanation   is    that 


LVCVM 

DITI 

MACERIEM.ARAS 

ERAE 

PATRI 

MOLEM.sEDILIA 

SACR 

SACR 

Q  .  CERFONIVS 
CHRySEROS 
ACC.COS.III  III  VIR 
FLORENTIA 
FECIT 

Aerecura  is  a  phonetic  imitation  of  "Hpa  /cupta;  while  this  latter  combi- 
nation has  not  been  discovered  in  any  ancient  record,  yet  as  nvpia 
was  used  with  the  names  Artemis,  Isis,  Nemesis  and  others,  and 
/3curiXts,  /Scio-iXeia  and  frvacca  were  used  with  Hera's,  it  is  a  safe  assump- 
tion, if  we  compare  domina  in  no.  8200,  that  Kvpia  was  applied  to 
Hera  to  whose  power  it  was  specially  suitable.  Once  the  name, 
Aerecura  was  formed  by  the  modification  of  the  Greek  words,  popular 
etymology  grasped  at  elements  aes  and  cura  which  it  seemed  to 
recognize  and  established  the  Roman  conception  of  a  goddess  of 
economy  associated  with  Dis  (from  dives),  god  of  wealth.  The 
variant  Aeracura,  found  in  the  catacombs,  is  taken  as  a  corruption. 
This  reasoning  is  not  only  ingenious,  but  plausible. 

LUNA 

Luna  appears  independently  only  once  (16)  in  dedications; 
identified  with  the  moon  (5051),  she  is  a  member  of  the  group  of 
heavenly  bodies  described  on  p.  64.  On  one  side  of  a  square  pedestal 
at  Verona90  the  name  of  a  dedicant  is  cut,  on  the  front  DIANAE 
LVCIF,  and  on  the  other  side  LVNAE  with  the  figure  of  a  goddess 
standing,  a  veil  above  her  head.  A  fragmentary  stone  of  Tergeste 
(CIG  XIV  2383)  preserves  the  word  AOTKISEPA  and,  below,  the 
phrase  02112  KAI  AIKAK2,  with  a  representation  of  two  uplifted 
hands  in   the  center  of   the   stone.     The   inscription  relates  itself 

••  =32*,  but  see  ed.  note  on  8970a. 
••3224;  seep.  41. 


62  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

naturally  to  one  of  these  two  deities  of  similar  function.91  Syncre- 
tism is  seen  in  the  following  from  Verona  (3233):  Iun(oni)  Lun(ae) 
Regiinae)  sacr(um),  P.  Vitullius  Philologus  (!)  sevir  Aug(ustalis) 
imperio.     The  next  inscription  (Aquileia.  794)  suggests  comparison 

LVNAE.MARTI 
FRVTICIAE  .  TKYmeles 

ROGATV 
M.STATINIVS.DORw* 

with  the  group  of  heavenly  bodies  above  referred  to;  for  on  what 
other  basis  these  two  divinities  could  naturally  associate  is  somewhat 
dubious.  And  yet,  to  be  sure,  there  was  nothing  to  prevent  Fruticia 
Thymele  from  being,  for  different  reasons,  interested  in  two  very 
different  gods — interested  in  the  second,  one  might  surmise,  out  of 
anxiety  for  some  soldier  friend  or  relative,  Dorus  for  example.  Sol 
and  Luna  are  honored  together  in  nos.  3917-8  of  Arusnates;  the 
latter  is  all  but  indecipherable,  but  the  former,  in  large  and  beautiful 
letters,  is  dedicated  by  a  certain  Q.  Sertorius  Q.f.  Festus,  flamen. 

MISCELLANEOUS 

Att  0aX#  Ti(fiepLOs)  'IouXtos  Ma/ieprtws  avedrjKev, — such  was  an 
inscription  cut  in  uneven  characters  on  an  altar  at  Aquileia.92  Thales 
is  not  mentioned  among  cult  titles  of  Zeus  in  the  handbooks  or 
included  in  the  lists  of  his  epithets  which  are  available;93  but  Usener 
cites  it  in  his  GbUernamen,94  referring  to  this  inscription.  He  compares 
Zeus  Taletitas95  and  Zeus  Tallaios96  of  other  inscriptions  with  Zeus 
Thales,97  gaining  an  idea  of  the  significance  of  all  three  through  a 
further  comparison  with  the  female  deity  Thallo98  who  caused 
plants  to  sprout.     Zeus  Thales  would,  then,  represent  a  natural 


91  In  general,  see  Mordtmann,  Mitth.  des  A  then.  Instit.  X  llff. 

92  CIG  XIV  2337. 

93  E.  g.,  Pauly-W.  s.  v.;  Rosch  Lex.  s.  v.;  Bruchmann,  Epitheta  Deorum  quae  apud 
Poetas  Graecas  Leguniur;  Farnell,  Cults  of  the  Greek  States;  Preller,  Gr.  Myth.;  Cook, 
Zeus,  I  730,  n.  8  cites  Usener's  discussion. 

MP.  131. 

96  Le  Bas-Foucart  n.  162k,  p.  143. 

96  CIG  XIII  2554.  95.  178. 

97  For  the  interchange  of  smooth  and  aspirate  mutes,  Usener  refers  to  Ahrens, 
Dial.  Dor.  p.  82f  and  Hermann  in  Philol.  IX  699. 

98  See  Usener,  op.  cit.  134. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  63 

transference  of  functions  from  those  of  the  sky  to  those  of  the  earth 
as  affected  by  the  phenomena  of  the  sky. 

An  inscription  found  at  Verona"  is  cut  on  the  four  sides  of  a 
square  pedestal.  In  front,  not  preceded  by  the  D.M  of  Roman 
sepulchral  usage  but  construed  substantially  as  if  it  were,100  is: 
Aveniae  Bassaridis  filiae  optim{ae)\  then  follows  the  name  of  Avenia- 
nus  (the  father,  presumably)  in  the  nominative.  On  one  side  is  a 
statement  of  the  age  and  character  of  some  one  not  there  named;  but 
the  age,  twenty-five,  and  the  phrase  omni  sensu  vita  pietate  perfectis- 
sim(a),  taken  with  the  context  and  position  on  the  stone,  make  it 
plain  that  Bassaris  was  meant.  On  the  back  is:  GEA  /  XAPIS  /  BA2- 
2API2.  Only  these  Greek  words  and  the  name  Bassaris  directly 
concern  us.  Since  the  three  words  are  in  the  nominative  rather 
than  in  the  dative  and  goddess-Charis-Bassaris(  =  iteccAan/e)101 
would  be  an  incongruous,  impossible  combination  considered  as  the 
object  of  a  dedication,  I  prefer  to  think  that  the  father  is  calling 
his  daughter102  a  goddess,  one  of  the  graces,  that  the  Greek  characters 
of  her  name  are  for  concinnity  with  the  immediate  context,  and  that 
its  position  is  determined  by  its  length  as  compared  with  that  of 
the  two  other  words,  by  regard,  that  is,  for  epigraphical  appearance. 

The  letters  IRID  constitute  what  remains  of  an  inscription 
from  Gran  San  Bernardo  (Notizie  1892.73).  The  one  line,  at  any 
rate,  is  complete;  and,  while  the  name  of  a  person  may  lurk  in  it, 
the  probability  is  that  the  goddess  was  invoked. 

Number  523  from  Tergeste  is  reproduced  below.    The  prima  facie 

E  X.R  E  S  P  O  N  S  O 
ANTISTITUM 
PROSPOLOIS 
C  .  LVCANVS.SEVERVS 

PRO 
L    .    LVCANO    .    FILIO 

interpretation  of  prospoloi  as  temple-servants  is  rendered  inadmissible 
by  the  context.     Severus  would  not  dedicate  any  object  to  temple- 

••  3382  =  CIG  XIV  2307. 

100  Cf.  Orelli-H.  II  4586. 

101  See  Liddell  and  Scott,  Lex.  s.  v.  flaav&pa,  Schultz  in  Rosch.  Lex.  V  751  and  lit. 
cited  there,  Preller,  Gr.  Myth.  698,  n.  3  and  699,  n.  2. 

101  Cf.  Orelli-H.  ibid.  Ed.  of  CIG  ad  loc.  comments:  "0«A  xAp«  0curvapl<t:  prae- 
dicata  ad  nominis  similitudinem  inventa." 


64  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

servants,  nor  would  the  priests  (antistites)  direct  him  to  do  so.  These 
prospoloi  are  best  understood  as  Scu/iom,  spirits  attendant  upon  the 
greater  deities.103 

Pedestals  on  which  once  rested  representations  of  the  moon  and 
five  planets  have  been  found  at  Anauni;104  LVNAE  (5051),  MARTI 
(5052),  MERCVR  (5053),  IOVI  (5054),  VENERI  (5055),  SAT- 
VRNO  (5056).  The  bases  so  inscribed  were  in  the  form  of  small 
altars.  Mommsen  believed  that  there  must  have  been  a  seventh 
image  also,  dedicated  to  Sol. 

On  a  marble  tablet  at  Aquileia,  superimposed  horizontally  on 
two  small  pillars,  two  concentric  circles  are  described,  the  one  but  a 
little  smaller  than  the  other,  whose  perimeters  are  so  cut  by  lines 
drawn  from  the  one  to  the  other  that  they  are  divided  into  eight 
arcs,  each  containing  the  name  of  that  wind  the  direction  of  which 
corresponds  to  the  position  of  the  given  arc.  There  are  inscribed 
in  order  the  names:  Auster,  Africus,  Favonius,  Aquilo,  Septentrio, 
Boreas,  Desolinus,  Eurus.105  The  tablet  bears  also  the  name  of  the 
maker  and  certain  further  designs.  A  fragment  of  a  calendar  from 
Guidizzola  was  published  in  Notizie  1892 . 9.  See  Suppl.  Ital.  1273  for 
a  law  of  dedication  from  Brixia. 


»«  See  Rosch.  Lex.  IIP  3129-32;  Note  3130.  33  for  the  spelling. 

104  Cf .  3466,  Planetam  suum  procurare  vos  moneo;  this  planetary  group  is  paralleled 
by  XIII  2869,  4206,  4467. 

106  Suppl.  Ital.  204,  which  see  for  discussion  of  the  relation  between  the  form  and 
position  of  this  tablet  and  the  plan  of  construction  of  the  city.  Cf.  Vitr.  i  6ff,  cited  by 
Mommsen  there. 


CHAPTER  IV 
DEIFIED  ABSTRACTIONS 


STATE  CULTS  OF  THE  REPUBLIC1 

F  o  r  t  u  n  a,  who  attained  such  importance  and  a  real  personal- 
ity, has  been  discussed  on  pp.  43-46.  There  is  one  inscription 
(Suppl.  Ital.  156)  toConcordia  without  title  or  other  additions. 
Two  brothers  of  Anauni  gave  an  altar  and  a  statue  in  payment 
of  a  vow  (5058)  to  Concordia  Augusta.  A  dedicant  of  Hasta,  in 
memory  of  his  sister,  addresses  the  Concordia  collegii  fabrum  Hasten- 
stunt  (7555);  the  Concordia  curatorum  arcae  collegii  fabrum  et  centonum 
Mediolaniensium  receives  a  dedicatory  offering  in  no.  5612,  and  the 
Concordia  collegii  dendrophororum  Pollentini  is  referred  to  in  no. 
761 7. 2  On  the  reverse  of  a  coin  of  Aurelian  occurs  the  phrase  Con- 
cordia  militum  (Notizie  1914.410). 

VICTORY 

Most  of  the  inscriptions  to  Victory  accompany  votive  offerings;1 
one  dedicant  adds  the  phrase  pro  salute  followed  by  a  name  in  the 
genitive  as  an  explanation  of  his  vow  (4292),  and  such  perhaps  is 
the  explanation  of  an  abbreviation  in  No.  4915.  The  following 
inscription    (Laus.   6355)    concludes   with   a   puzzling   phrase.     Of 

L  .  HOSTILIVS 

VRSIANVS 

VICTORIAE 

V.S.L.M 

ITEMQVE  .  L  A 
VIT 

Mommsen's  two  explanations,  the  one  which  attempts  to  connect 
the  word  lavare  with  the  same  word  in  the  Lex  Cornelia  against 
fraudulent  processes  used  on  gold  and  silver  coins  is,  as  he  admits, 

1  Following  here  and  later  the  classification  in  Axtell,  Deif.  Abst.  Ideas. 
■  Cf.  Wissowa,  R.  K.  329,  n.  7. 

'4291-2,  4915,  4949,  5703,  6355,  (6535  in  the  Corpus  index  is  an  error),  6579a<W 
6819b,  7147,  7695,  7721,  8832.    Cf.  6959,  7833. 

65 


66  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

as  obscure  as  the  phrase  itself.  That  some  sort  of  coating  of  the 
statue  to  prevent  rust  was  resorted  to  is  his  other,  and  less  improb- 
able, suggestion.4  Without  more  evidence  than  is  available,  I  should 
rather  understand  a  simple  cleansing  process,  or,  better,  a  ceremonial 
lavatio.  Several  non-votive  inscriptions  also  are  found,8  including 
one  (7861)  set  up  according  to  the  terms  of  a  will.  There  are,  further, 
ten  inscriptions  to  Victoria  Augusta;6  one  of  these  (5025)  sub- 
stitutes the  word  cultor  for  the  name  of  the  dedicant.  In  no.  4089 
the  full  form  of  address  is:  VICTORIAE.AVG  /  ANTONINI.ET. 
VERI;  in  Notizie  1906.391  the  reverse  of  a  coin  reads:  VICTORIAE 
DD.NN.AVG.ET  CAE.  Similarly,  no.  6970  adds  pro  imperio 
Nervae,  and  no.  7643  is  to  the  Numen  Victoriae  imp(eratoris)  Caes- 
(aris)  M(arci)  Aure[li]  Antonini  Aug(usti)  Invicti  Principis.  A 
restorer  of  a  fortress  honors  Victoria  Aeterni  Imvicti  (sic)  Iovis  0.  M. 
(7809).  Fortuna,  Diana  and  Victoria  are  worshiped  together  in 
nos.  7493-4.7  Altars  are  given  the  goddess  in  nos.  5025, 6579add,  7844, 
— the  restoration  (presumably)  of  her  temple  and  a  marble  pedi- 
ment of  a  portico  reported  in  no.  7614.  Globes,8  wreaths,9  a  palm 
(7147),  a  wheel  (7861),  a  sheep  (7147),  and  the  form  of  a  Victory10 
(usually  winged)  appear  with  a  number  of  inscriptions. 

SpesAugusta,  one  of  the  several  deities  drawn  into  the 
imperial  circle,  has  five  inscriptions  here,11  two  with  the  phrase 
pro  salute.12  Virtus,  always  a  military  conception,  appears  with 
Bellona  in  no.  6507;13  Saltuarius  Virtutis,uSiS  applied  to  the  dedicant 
in  no.  2385  to  Silvanus  Augustus,  is  translated  by  Harper's  Latin 
Dictionary  s.v.  saltuarius  "keeper  of  the  grove  of  Virtue."     Virtue 

4  He  cites  Pliny,  N.  H.  xv  8.  34. 

6  7644,  7844  (not  containing  the  name  of  the  goddess  and  not  indexed  under  her 
name,  but  beside  her  figure  on  the  stone),  7861. 

6  4986, 5025, 5070, 6959-60,  7831,  7833,  7843(?),  Notizie  1881.  149  =  Suppl.  ltd. 
1011. 

7  See  p.  41.  under  Diana. 
•4089,7861. 

9  6960,  7147,  7843-4,  7861,  Notizie  U9=Suppl.  ltd.  1011,  Notizie  1906.  391. 

10  4089,  6960,  7147,  7844,  7861,  Notizie  1881.  U9  =  Suppl.  ltd.  1011.  Cf.  7833. 

11  706-8,  834,  Notizie  1878.  2S$=Suppl.  ltd.  410,  all  votive  inscr.  but  the  last. 
Cf.  Axtell,  Deif.  Abst.  Ideas,  20;  Wissowa,  R.  K.  330. 

12  706,  708. 

13  The  two  may  be  conceived  as  one  here;  cf.  Axtell,  op.  cit.  25f ;  Wissowa,  R.  K. 
350,  n.  10  with  context. 

14  Not  indexed  in  the  Corpus.  Cf.  Lanciani,  Wanderings  in  Rom.  Camp.  311  f. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  67 

certainly  had  temples15  and  may  well  have  had  a  grove.  Juventus 
(the  name  a  variant  of  earlier  Iuventas)  had  a  statue,  apparently, 
dedicated  by  a  collegium  Artanorum  (4088),  and  there  is  one  inscrip- 
tion (4244)  to  the  Juventus  of  an  individual.  Bonus  Eventus 
appears  in  nos.  3218  and  4203,  but  as  dative  and  accusative  of  a  form 
Bonum  Eventum.  In  the  latter,  two  seviri  Augustales,  Curatores 
Ordinis  Sevirum  Sociorum,  have  set  aside  a  sum,  from  the  interest 
on  which  a  celebration  with  the  sacrificial  portions  is  to  be  carried 
out  on  the  15th  of  May. 

STATE  CULTS  OF  THE  EMPIRE 

AEQVITAS  AVGVST  S.C  and  a  representation  of  that  goddess 
with  a  balance  and  a  sceptre  appear  on  the  reverse  of  a  coin  of 
Vespasian.16  It  may  have  been  the  younger  Pliny,  completing  what 
was  begun  by  his  adoptive  father,17  who  dedicated  certain  porticos 
and  their  appurtenances  toAeternitas,  Roma  and  Augustus. 
A  coin  of  Augustus  bears  the  word  Providentia,  which  came 
to  have  the  religious  significance,  in  connection  with  the  imperial 
office,  of  its  English  derivative.18  The  cognomen  Augusta,  so  char- 
acteristic of  these  imperially  sanctioned  cults,19  is  added  in  no.  1871. 
In  the  phrase  Iovis  T  u  t  e  I  af  the  second  word  is  possibly  a  common 
noun, — at  most,  a  force  thought  of  somewhat  distinctively  (as  is 
Numen  at   times)   but  intimately  connected  with  the  great  god.20 

There  are  three  inscriptions  to  N  e  m  e  s  i  s,21  five  to  Nemesis 
Augusta.22  As  a  very  late  addition  to  the  Roman  worship,23  she 
belongs,  from  another  point  of  view,  with  the  Oriental  cults.  In 
Suppl.  Ital.  167,  NEMESI  /  EX  /  VISO,24  the  decorations  of  helm 

14  Cf.  Preller,  Rom.  Myth.  II  249;  Wissowa,  R.  K.  149f. 

16  Notizie  1906.  391.  Cf.  Wissowa,  R.  K.  332  as  to  the  classification  as  a  state  cult, 
and,  per  contra,  Axtell,  op.  cit.,  32f.  For  abstracts  on  coins  in  general  see  Koehler, 
Personifikationen  Abslrakter  Begriffe  auf  Rbmischen  Miinzen. 

17  Notizie  1880.  336= Suppl.  Ital.  745.  See  Mommsen's  note  in  the  latter  and  p. 
39.  n.  9.  herein. 

■  Notizie  1906.  392.    Cf.  Wissowa,  R.  K.  336;  Axtell,  op.  cit.  38. 
'•Cf.  Wissowa,  R.K.  85. 

"4243;  see  pp.  12f,  21f  and  cf.  Axtell,  op.  cit.  40ff.  I  1456  may  have  been  dedi- 
cated to  Tutela,  but  see  p.  21f. 
81  812,  3105,  Suppl.  Ital.  167. 
a  813,  8134-5,  8241  Suppl.  Ital.  166. 
»  See  Axtell,  op.  cit.  44;  Wissowa,  R.  K.  378. 
24  Cf.  ex  visu  in  813  to  N.  Aug. 


68  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

and  winged  wheel  suggest  the  frequent  confusion  of  this  deity  with 
For  tuna;25  the  dogs  holding  a  hare  and  deer  in  no.  813  suggest  the 
still  commoner  confusion  with  Diana.26  This  cult,  so  popular  else- 
where with  soldiers,27  shows  one  soldier-dedicant  here  (3105).  It 
is  probably  too  much  to  infer  from  the  fact  that  three  out  of  nine 
inscriptions  are  irregularly  cut28  that  the  cult  made  a  special  appeal 
to  the  lower  classes,  especially  as  a  sevir  is  among  the  dedicants  (813). 
Four  are  votive  inscriptions.29  On  the  tomb  at  Verona  of  Glaucus 
of  Mutina,  boxer,  killed  in  his  eighth  match  at  the  age  of  thirty-three, 
are  these  words  ad  fin.  (3466):  Aurelia  marito  b{ene)  m(erenti)  et 
amatores  huius.  Planetam30  suum  procurare  vos  moneo;  in  Nemese 
ne  fidem  habeatis;  sic  sum  deceptus.31    Ave.  Vale. 

Fata  became  so  thoroughly  invested  with  personality  that  they 
scarcely  belong  in  this  discussion;  but  see  p.  49  and  n.  6  there. 
N  u  m  e  n  Maiestas  que  imperatoris  of  Notizie  1881. 33632  is 
paralleled  in  VIII  12062-3;  such  an  expression  is  very  close  to  the 
periphrastic  form  of  addressing  kings  and  dignitaries  of  modern  times. 
An  altar  at  Aquileia  is  inscribed  on  three  sides  with  VI.DIVINAE 
SACRVM  (837).  While  this  may  refer  to  the  taurobolium  in  the 
worship  of  the  Great  Mother,33  Viribus  Aug(ustis)  of  8248  and 
Lymfis  Virib(us)  of  5648  probably  involve  more  independent  abstrac- 
tions. A  coin  of  Gignod  and  a  medallion  of  Pavia  show  the  word 
Consecratio  (Notizie  1914.409  and  1906.392)  and  on  a  bronze 
sheath  is  the  word  U  bertas  (Id.  lSS0A3S  =  Suppl.  Ital.  1087.7).34 
Several  of  the  inscriptions  to  N  u  m  i  n  a  have  been,  or  will  be, 
treated  under  other  deities:  Nunten  et  Genius  (7212)  on  p.  21, 
Numen  Dianae  Augustae  (7633)  on  p.  40,  the  Numen  of  Apollo  on 
p.  55,  Numen  Victoriae  Imperatoris  Caesaris  (7643)  on  p.  66,  Numina 

*  See  Axtell,  ibid.;  Wissowa,  R.  K.  377. 

*  See  Axtell,  ibid. 

57  See  Wissowa,  ibid. 

"812,  8241,  Stt^/.  Ital.  167. 

"3105,8134-5,8241. 

a0  This  reference  to  astral  influence,  with  the  phrase  studiosus  astrologiae  of  5893, 
and  certain  amulets  (Notizie  1904.  432  &  Uann.  kpigr.  1905.  200)  are  the  only  relics 
of  magic  preserved. 

31  Cf.  4612,  utrisquae  numinibus  deceptus,  on  p.  69. 

82  Cf.  Arch.  Epig.  Mitth.  XV  50. 

M  Cf.  6961-2,  Viribus  aeterni  taurobolio,  and  Axtell,  op.  cit.  56. 

84  Axtell,  ibid,  does  not  cite  Consecratio,  Ubertas,  Numen;  the  problem  is  to  dis- 
tinguish between  deification  and  mere  personification. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  69 

Augustorum,  Iuppiter  Poeninus  (6885)  on  p.  84,  and Numen Melesocus 
Augustus  (8127)  on  p.  92;  Numen  Maiestasque  imperatoris  has  been 
cited  above.35  In  no.  6876  to  Poeninus,  quoted  on  p.  84,  is  the  phrase 
Numen  adoro  tuum.  There  is  a  dedication  to  the  Numen  of  Aurelius 
Valerius  Diocletianus  on  a  huge  stone  of  Patavium  (2817).  Finally, 
in  the  following  instance  (Brixia.  4612)  Numina  is  used  without 


H 

E 

L 

V 

I      A      E 

L 

A 

E 

0    N 

IDE 

DOMNE 

.    ET 

.    CONIV 

GI 

KARISSIMAE 

C.P 

E 

T 

R    A 

N    I    V    S 

A   S 

C 

L 

E   P 

I   A    D    Es 

AB 

VTRISQVAE 

(sic) 


NVMINIBVS.DECEPTVS 


dependence  on  the  name  of  god  or  emperor.  The  errors  in  orthog- 
raphy, especially  that  in  karissimae,™  taken  in  connection  with  the 
Greek  proper  names,  might  incline  one  to  discount  this  inscription 
as  evidence  of  the  orthodox  Italian  conception  of  Numen.  In  any 
case,  the  plural  form  removes  us  in  this  instance  from  the  realm  of 
the  abstract,  since  it  is  equivalent  to  deis.  The  absence  of  indication 
as  to  any  two  individual  deities  to  whom  the  phrase  utrisquae  numini- 
bus  could  naturally  be  referred  leads  me  to  think  the  dedicant  meant 
"both  groups  of  gods,"  as,  for  example,  the  gods  of  the  living  and  the 
gods  of  the  dead  (this  being,  I  think,  a  sepulchral  inscription).'7 
In  general,  numen  is  not  an  independent  abstract  concept.88 


34  The  index  of  CIL  V  would  add  Numen  (?)  Fatorum  (4296),  but  Mommsen  has 
a  different  reading  ad  loc. 

*  But  cf.  6483,  6487,  e.  g. 

37  Cf .  sepulchral  inscr.  3466  on  p.  68.    See  6535  for  another  such  expression  of 
strong  feeling. 

18  For  Pantheus  as  approaching  an  abstraction,  see  p.  94  and  n.  12  there;  for 
Valetudo,  p.  59,  n.  76. 


CHAPTER  V 
DIVI 

Priesthoods  included  among  the  distinctions  of  individuals,  whose 
memory  is  preserved  in  inscriptions  of  various  kinds,  constitute 
almost  the  only  evidence  of  the  worship  of  the  deified  emperors  and 
the  members  of  their  families  found  in  this  district;  the  treatment 
of  the  Divi  here  will  be,  accordingly,  very  summary.  Two  flamines 
Iuliani  (1812,  2536),  two  flamines  Divi  Iuli  (4348,  4459),  and  a 
sacerdos  Caesaris  (4966)  represent  the  first  of  the  group.  Augustus, 
of  course,  is  most  conspicuous:  Sodalis  Augustalis  (24,  531,  865, 
4954,  5909),  Sodalis  Augustalis  Claudialis  (6977-81,);  Flamines 
Augustales  (3223add,  2524,  3341,  7259,  7425,  7428);  Flamines  Divi 
Augusti  (4386,  5266-7,  6797,  7007,  [perpetuus]  7605);  Sacerdotes 
Augustales  (4950,  4960,  4965) ;  Sacerdos  [Divi]  Augusti  (4442).  There 
is  one  dedication  to  Divus  Augustus  (2812);  the  obverse  of  two  coins 
bears  the  words  DIVUS  AVGVSTVS  PATER  (Notizie  1906.391-2); 
and  in  certain  military  diplomata1  there  is  a  passing  reference  to  a 
temple  of  Divus  Augustus  at  Rome  as  near  to  one  of  Minerva,  by 
way  of  indicating  the  location  of  a  certain  bronze  tablet  inscribed 
with  a  law.  There  are  to  be  included  here  Flamines  Romae  et  Augusti 
(3376,  3420,  3427,  3936,  5036,  Notizie  1880.  208  =  Suppl.  Ital.  624), 
and  a  sacerdos  Romae  et  Augusti  (5511):  cf.  Sacerdotes  Urbis  Romae 
Aeternae  (4484,  6991)  and  a  Flamen  Romae  et  Divi  Claudii  (6431). 
On  the  architrave  of  a  temple  at  Pola  is  the  following  inscription: 
ROMAE .  ET .  AVGVSTO .  C AES ARI .  DIVI .  F .  P ATRI .  PATRIAE 
For  a  dedication  to  Aeternitas  Roma  et  Augustus,  see  p.  67.  In  addi- 
tion to  the  Sodalis  Augustalis  Claudialis  (6977-81)  and  the  Flamen 
Romae  et  Divi  Claudii  (6431)  cited  above,  there  are  Flamines  Divi 
Claudii  (534-5,  875,  5126).  For  other  emperors  there  are  the  follow- 
ing priesthoods  here  represented:  Flamines  Divi  Vespasiani  (6360, 
6513-4,  6797,  7021);  a  Flamen  Divi  Titi  Augusti  Vespasiani  (5239), 
a  Flamen  Divi  T.  Augusti  (5667),  a  Flamen  Divi  Titi  (6995);  a  Flamen 
Perpetuus  Divi  Nervae  (7458);  a  Flamen  Perpetuus  [Imp.  Caesaris] 
Traiani  [Augusti]  (7458),  Flamines  Divi  Traiani  (4368,  5126, 
5312,  5908,  6513,  6520,  6797,  7375);  a  Sodalis  Hadrianalis  (1969, 

14056,  4091,  Suppl.  ltd.  941=Epkem.  Epig.  IV  pp.  185,  513;  see  p.  43,  n.  32. 

70 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  71 

2112,  7783),  Flamines  Divi  Hadriani  (6513,  8880),  a  Flamen  Hadrian- 
alis  (543);  a  Flamen  Divi  Severi  (7783);  a  Sodalis  Aurelianus  Antonin- 
ianus  (3223).  Several  inscriptions  preserve  only  the  phrase  Flamen 
Divi  .  .  .  (6514,  6517(?),  7002)  or  Sacerdos  Divi  .  .  .  (8808)  with 
the  name  of  the  emperor  missing;  in  the  case  of  the  first  inscription 
only  is  there  any  suggestion  of  damnatio  memoriae.  A  Sacerdos  Divar- 
um  (520)  will  be  noted  on  p.  72.  The  following  priesthoods  of  the 
Divae  are  mentioned:  Flaminica  Divae  Augustae  (7788  twice), 
Sacerdos  Divae  Augustae  (4458),  Flaminica  Divae  Drusillae  (7345), 
Sacerdos  Divae  Domitillae  (2829),  Sacerdos  Divae  Plotinae  (4387, 
4485,  7617),  Sacerdos  Divae  Faustinae  Maioris  and  [Minoris]  (7617), 
Flaminica  Divae  Sabinae  (6514),  Sacerdos  Divae  Matidiae  (5647). 
The  dedications  to  Augustus  (Suppl.  Ital.  170),  Augustus  or  Augusta 
(id.  2,  697),  Augusti  or  Augustae  (3305-6),  and  Augusta  (2840,  of 
temple  and  altar)  very  probably  belong  to  the  group  of  Divi  and 
Divae,  together  with  the  Flamen  Augustorum  of  no.  47. 


CHAPTER  VI 
ORIENTAL  GODS 


THE  MOTHER  OF  THE  GODS 

The  goddess  is  addressed  as  Mater  Deum  twice  (4940,  4985), 
the  dedicant  in  the  second  instance,  a  man  of  freedman  birth,  having 
enlarged  her  fane.  A  woman  addresses  her  (6956a)  as  M(ater) 
M(a  g  n  a).  There  are  three  inscriptions  to  M{ater)  D(eum)  M(agna) : 
in  no.  519,  cut  on  a  hexagonal  pedestal,  the  dedicants  are  a  sacerdos, 
an  aedituus,  and  a  cymbalistria  of  the  goddess;  in  no.  529  a  son  honors 
the  memory  of  his  mother,  a  sacerdos  divarum;  in  no.  795a  a  soldier 
is  acting  pro  salute  coniugis.  Mater  Deum  Magna  C  e  r  e  r  i  a  is 
seen  in  no.  796  on  a  square  pedestal  of  Aquileia;1  a  vow  to  Mater 
Deum  et  Isis  takes  the  form  of  the  restoration  of  a  fane  and  a  portico 
(4007).  References  to  sacer dotes  Matris  Deum  occur  in  nos.  3438, 
3419(?),  5881;  a  sacerdos  of  Mater  Magna  is  perhaps  the  explanation 
of  no.  518;  and  a  sacerdos  of  Mater  Magna  Deum  Idea  appears  in 
no.  5862,  of  Mater  Deorum  Magna  Idaea  in  no.  81.2  To  the  sacerdos, 
aedituus  and  cymbalistria  of  no.  519  above  may  be  added  an  archigallus 
of  no.  488.  The  fact  that  a  certain  priest  of  the  Great  Mother  makes 
a  gift  (81)  of  a  plot  of  ground  for  burial  purposes3  to  the  Dendrophori 
Polensium,  taken  with  the  activity  of  the  collegia  dendrophororum 
generally  in  connection  with  the  bringing  in  of  the  sacred  tree 
on  March  22nd,4  leads  Mommsen5  to  the  conclusion  that  these 
collegia,  while  not  wholly  religious  bodies,  were  closely  connected 
with  the  worship  of  the  Great  Mother.  Showerman6  explains  that, 
while  there  were  collegia  dendrophororum  connected  with  other 
divinities,  or  having  no  religious  significance,  many  collegia  were 

1  See  p.  26,  n.  160;  cf.  Aug.  De  Civ.  Dei  vii  16. 

8  The  commonest  form  of  address  (Showerman,  Great  Mother  of  the  Gods  296). 

*  Domaszewski  (Journ.  Rom.  Stttd.  I  53)  denies  that  the  dendrophori  were  origi- 
nally fabri  tignarii  who  chose  M.  M.  as  patron  goddess  and  avers  that  they  were  rather 
a  funeral  guild  for  the  disposal  of  corpses,  the  necessarily  low-caste  priests  being  suited 
for  the  office  by  the  rites  in  which  they  mourned  Attis. 

4  See  Mommsen,  CIL  I  p.  389  under  March  22nd;  cf.  Wissowa,  R.  K.  321  and  the 
literature  cited  in  n.  7  there,  and  Showerman,  op.  cit.  277. 

8  Note  on  no.  81. 

6  Op.  cit.  275-6. 

72 


Culis  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  73 

definitely  and  exclusively  devoted  to  the  Great  Mother  of  the  Gods.7 
There  is  to  be  included  here  also  the  reference  in  a  woman's  epitaph 
(4400)  to  her  having  been  sacerdos  XVviralis,  since  a  sacerdos  of  the 
Magna  Mater  "directly  appointed  and  equipped  with  insignia  by" 
the  quindecimviri  was  so  designated.8    Says  Wissowa:9 

Wcnn  sich  in  den  Inschriften  Priester  und  Priesterinnen  der  Gdttermutter 
in  italischen  und  gallischen  Stadten  als  sacerdotales  XVvirales  bezeichnen10  und  wir 
erfahren,  dass  ihre  Wahl  der  Bestatigung  durch  die  Quindecimvirn  bedarf,  so  ist 
diese  ganz  vereinzelt  dastehende  Unterstellung  municipaler  Kulte  unter  die 
romischen  Quindecimvirn  offenbar  eine  Massregel  der  Sakralpolizei,  die  zu  der  Zeit 
eingefuhrt  wurde,  als  man  den  Zutritt  zum  Priestertume  der  Grossen  Mutter  den 
rSmischen  Burgern  freigab. 

The  sacerdotes  are  men  in  nos.  81,  519,  5814,  5862,  5881;  women 
in  nos.  520  (divarum),  3438,  4400:  no.  518  is  too  fragmentary  to 
classify.  A  pair  of  inscriptions  from  Taurini  (6961-2)  are  dedicated 
Viribus  aeterni  (sic)  taurobolio,  the  one  on  an  altar,  the  other  on  a 
marble  column,  and  an  altar  at  Aquileia  is  inscribed  (837)  with 
Vi  Divinae  Sacrum  on  three  sides.11  Number  766,  which  Mommsen 
inclines  to  classify  with  inscriptions  to  Cautopates,  Roscher12  and 
Cumont18  identify  with  Attis  Papas. 

JUPITER  OPTIMUS  MAXIMUS 

AETERNUS 

The  cognomen  Aeternus  is  used  of  Sol,  Mithras  and  Caelus,14  all 
Oriental  deities,  and  its  use  with  the  name  of  Jupiter  in  nos.  789  and 
8232  marks  this  conception  of  the  god  as  Oriental.16  This  cognomen, 
however,  often  stands  alone;  in  such  cases  Jupiter  is  probably  to 
be  thought  of  none  the  less.16    X)  e  u  s  Aeternus  appears  twice  at 

7  For  inscr.  relating  to  them,  see  CIL  V  index  under  Aquileia,  Bergomum,  Brbria, 
Cemenelum,  Comum,  Feltria,  Mediolanium,  Pola,  Pollentia,  Verona;  Notizie  1880.335, 
1888.  408;  p.  M. 

8  Showerman,  op.  cit.  272. 

•  320f.    Cf.  Domaszewski,  /.  c.  supra,  p.  70,  n.  3. 

10  For  other  cases  of  this  use  of  terms,  see  Wissowa,  ibid.  n.  9. 

«  Cf .  p.  68. 

u  Rosch.  Lex.  !>  715. 

■  Textes,  II  123. 

14  Steuding  in  Rosch.  Lex.  V  88. 

16  See  Wissowa,  R.  K.  364f.    Cf.  Fowler,  Rom.  Ideas  of  Deity  44f. 

■  Rosch  Lex.  ibid. 


74  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

Aquileia;17  an  altar  of  Verona  is  inscribed  (3221),  Deo  Magno  Aetern- 
(o)  L(ucius)  Statius  Diodorus  quot  se  precibus  compotem  fecisset 
v{ptum)  s(olvit)  l(ibens)  m(erito);  and  a  cippus  of  Aquileia  reads 
(8208),  Deo  Aet(erno)  Exaudit(ori)  Antonius  Valens  somnio  monitus 
pro  sal(ute)  sua  suorumq(ue)  omnium  et  viciniae. 

DOLICHENUS 

Dolichenus  [here  spelled  Dolichinus  (1870)  and  Dolicenus  (2313)]18 
is  a  local  cult-title  from  Doliche  in  Commagene,19  whence  it  was 
spread  by  Syrian  soldiers.  The  god  is  represented  in  art  as  a  bearded, 
mail-clad  figure,  with  lightning  in  his  left  hand,  a  double-bitted  axe 
in  his  right,  and  standing  upon  a  bull's  back;20  his  cult  belongs 
mainly  to  the  later  Empire,  and  was  associated  with  the  emperors, 
as  two  of  the  three  inscriptions  of  this  region  suggest,  and  with  the 
aristocracy.21    The  first  inscription  reproduced  here  is  from  a  bronze 

I   O . P. M 

DOLICHINO 

PRO  SALVTE  .  IMP 

COMMODI.AVG 

PII.FEL.VAL.MAXI 

MVS  CENIVRIO  LEG     (sic) 

IIII  FLAV  ET  PRO  SVIS 

EX  VISO  FHCID 

tablet  of  Concordia  (1870).  The  point  between  the  O  and  P  of  line  1  is 
an  error;22  FHCID  is  for  fecit  with  rj  for  e  and  the  common  confusion  of 
d  and  Z.23  The  agnomen  Felix  dates  the  inscription  as  185-192  A.D.24 
Another  bronze  tablet,  from  Atria,  preserves  the  following  faultily 
spelled  inscription  of  222-235  A.D.  (2313):  Pro  salute  Imp(eratoris) 
Caesaeris  M(arci)  Aureli  Severi  Alexsandri  Pii  Felicis  Aug(usti)  Iovi 

17  769  pro  salute  alicuius,  770  on  a  small  altar. 

18  Cf.  the  spelling  in  III  1201a,  b;  VIII  2623ff ;  IX  948;  Ephem.  Epig.  II  422,  529; 
id.  Ill  3462.  See  other  variants  in  Dar.-Sagl.  II  330,  where  they  are  accounted  for 
by  the  ignorance  of  the  worshipers. 

19  Cf.  Braun,  Jupiter  Dolichenus  p.  6f;  Hettner,  De  love  Dolicheno  p.  2;  Kan,  De 
lovis  Dolicheni  Cultu  p.  1 ;  Cook,  Zeus  I  606. 

20  Hettner,  op.  cit.  p.  2;  Wissowa,  R.  K.  362. 

M  See  Wissowa,  op.  cit.  366;  Cumont  in  Pauly-W.  V  1278. 

82  See  Hettner,  op.  cit.  45  and  cf.  II  2386;  V  4235,  5500,  6869;  VII  378,  380. 

»  Cf.  Notizie  1895.  351. 

**  Hettner,  ibid. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  75 

Optimo  Maximo  Doliceno.  With  these  two  inscriptions  in  mind, 
Hettner  observes28  that  it  is  in  maritime  districts  that  most  inscrip- 
tions to  this  god  are  found,  and  suggests  that  merchants  may  have 
been  important  disseminators  of  the  cult. 

According  to  one  interpretation,  a  side-light  on  Roman  politics 
is  furnished  by  the  following  interesting  inscription  from  an  altar 

I.O. M   .   D 

EX  .  IVSSV.EIVS 

M  .  PVB  .  CLODIAN 

CANDID 
NEQ  .  IN  HAC.ARA 
SETATVSACRITVLI/ 

at  Brixia  (4242).  Commenting  upon  Mommsen's  expansion  of  the 
inscription  [I(ovi)  O(ptimo)  M(aximo)  D{olicheno)  ex  iussu  eius  M. 
Pub(licius?)  Clodian(us).  Candid(atus)  ne  q{uis)  in  hac  ara  s(cribat) 
et  .  .  .  .  extrema  non  intellego.],  Hettner  says26  that  he  does  not 
know,  if  candidatus  is  to  be  read,  whether  the  meaning  is  candidatus 
legionis  or  candidatus  collegii  Dolicheni  cultorum.  Apparently  he 
understands  Mommsen  as  referring  the  word  to  Clodianus.  But 
Mommsen  puts  a  period  after  this  name,  and  what  he  means  is, 
plainly,  "Let  no  candidate  write  on  this  altar,"  using  it  for  campaign 
purposes.27  I  think,  however,  that,  while  the  order  candidatus  ne 
is  good  usage  in  literature,  it  is  not  probable  in  epigraphy  where  the 
simplest  and  most  obvious  words,  word-arrangements  and  con- 
structions necessarily  obtain.  Hettner  offers  what  I  consider  a  better 
interpretation  of  the  whole  inscription,  borrowing  a  suggestion 
from  Buecheler.  He  compares  CIL  III  3955,  addressed  to  Heliopo- 
litanus,  another  god  of  the  Syrian  group,  and  bearing  the  legend 
Nequis  in  hac  ara  porcos  agi  facere  velit.  This  Brixian  inscription 
is  then  read:  Ne  quis  in  hac  ara  s(a)  etatu{m)  sacri[f(icare)]  v[e]  li  [/]. 
Saetatumt  "with  bristles,"  may  seem  absurdly  periphrastic,  but 
it  may  be  that  the  dedicant  thought  it  well  to  avoid  even  the  name 
porcum  as  offensive  to  the  god;  this  would  not  be  more  extreme  than 
many  odd  taboos.  This  interpretation,  at  any  rate,  has  the  virtue 
of  accounting  for  the  last  line  with  something  like  completeness. 

*  Op.  cit.  p.  15. 
»  Op.  cit.  p.  45. 
17  Op.  cit.  pp.  23-4. 


76  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

Hettner  calls  attention28  to  seven  cult-titles  of  Jupiter  beginning 
with  D;  but,  by  reason  of  the  prevalence  of  the  cult  in  the  localities 
concerned,  does  not  hesitate  to  assign  to  Dolichenus  a  certain  group 
including  this  inscription,  though  they  have  only  that  initial  letter. 

ISIS 

Isis,  Isis  Augusta,29  Isis  Regina,30  Isis  Myrionyma  (5080),  and 
Domna  Isis31  are  comprised  among  the  forms  of  address  to  this  divin- 
ity; Isis  Regina,  Sol,  Jupiter  and  Serapis  are  collectively  honored  in 
no.  3232,  Isis  and  Serapis  in  no.  821 1,32  Serapis  Augustus  and  Isis 
Regina  in  no.  3294,  Mater  Deum  and  Isis  in  no.  4007. 33  I  side  stands 
as  a  dative  form  in  no.  4220.  There  is  some  doubt  as  to  the  true 
interpretation  of  no.  8211  of  Aquileia.    Mommsen  reads  tentatively: 

{on  one  side)  {on  the  other) 

AB  M 

ISE.ET  IVVEN 

SERAP  MAG.  VI 

DEO  I 

Ab  Ise  et  Serap{ide)  deo  m{agistri)  iuven{um)  mag{istri)  vi{ci)  primi, 
considering  the  phrase  at  the  left  as  a  local  designation.  But  if  one 
could  account  for  the  AB,  since  ISE  is  already  an  incorrect  form 
there  would  be  no  difficulty  in  accepting  it  as  a  dative  like  the  I  side 
of  no.  4220  and  other  such  forms.  The  natural  presumption  surely 
is  that  the  two  gods  are  addressed.  Only  seven  out  of  thirty-two 
inscriptions  announce  votive  offerings.34  Women  are  dedicants  but 
twice;35  there  are  included  among  the  dedicants:  seviri,36  an  aedile 
and  flamen  Romae  et  Augusti,37  a  soldier  (4041),  a  clothing-dealer,38 
a  freedman  (2009),  a  slave.39    Isidis  inperio  {sic)  (10),  ex  monitueius 

28  See  Abbott,  Society  and  Politics  in  Ancient  Rome  p.  5. 

29  571,  3229,  5079,  8223,  8227. 
80  2109,  2797,  3231,  8228. 

81 160,  Notizie  1880.  208= Suppl.  ltd.  624. 

82  But  see  below. 

38  Cf.  p.  72. 

84  3230,  4007,  4219-20,  5079,  5770,  6953. 

36  4219,  6406;  eight  are  indeterminate  on  this  point. 

88  484,  779,  3229,  Suppl.  Ital.  159. 

87  Notizie  1880.  20$=Suppl.  Ital.  624. 

88  Suppl.  Ital.  159;  cf.  6777,  p.  101, 774,  p.  103. 

89  The  same  servus  arkarius  in  5079-80. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  77 

(484),  pro  salute  alicuius  (8229),  and  beneficio  ordinis40  are  the 
motives  assigned  for  dedication.  One  stone  is  ornamented  with 
graver's  tools,  a  bowl,  a  wand  with  serpents,  a  sistrum,  a  small  chest, 
and  a  winged  Genius  leading  a  panther,  and  with  various  parapher- 
nalia of  the  worship  of  Isis  (10).  Number  2797  was  cut  on  a  column, 
no.  6953  on  a  large,  square  pedestal  worn  by  the  feet  of  visitors, 
no.  8228  found  in  the  ruins  of  a  temple  of  Isis  at  Aquileia.  The  gifts 
consist  of  temples  (4041,  5469),  the  restoration  of  a  temple  and 
addition  of  a  portico,41  altars,42  and  a  statue  of  Harpocrates  (2796), 
the  only  conception  of  the  Egyptian  Horus  known  to  the  Greeks.43 
A  perpetual  sacerdos  of  Isis  Augusta,  likewise  pastophorust  of  Vicetia 
seems  to  have  made  some  offering,  according  to  a  stone  of  Patavium 
(2806) ;  and  mention  is  made  of  a  collegium  pastophorum44  Industrien- 
sium  in  no.  7468,  dedicated  to  Genius  and  Honor.45  Serapis  has 
already  appeared  above  in  connection  with  Isis  46  and  other  gods, 
while  a  separate  dedication  to  Sarapis  (sic)  O(ptimus)  M(aximus) 
is  found  at  Verona,  an  obvious  case  of  contamination.47  A  woman  of 
Aquileia  paid  a  vow  toAnubisAugustus  (8210). 

MITHRAS 

The  titles  and  combinations  of  titles  by  which  Mithras  and  his 
associate  or  alter  ego,  Sol,  were  invoked  were  multiform:  on  the  one 
hand,  Deus  Mithras,48  augmented  to  Deus  Invictus  Mithras,49  that 
in  turn  abbreviated  to  Invictus  Mithras  (6831)  or  Deus  Invictus,50 
finally  to  Invictus  (5204),  this  last  expanded  to  Invictus  Patrius 
(5797);  on  the  other  hand,  Sol,51  Deus  Sol,52  Sol  Deus  Invictus,53— 

**  Suppl.  Ilal.  159;  vestiarius  tenuarius,  sevir,  beneficio  ordinis. 

41  4007  to  Mater  Deum  and  Isis. 

«  10,  3294,  4220,  8223,  Suppl.  Ilal.  159. 

«  See  Rosch.  Lex.  I*  2747. 

44  See  Wissowa,  R.  K.  357. 

46  See  p.  19. 

46  3232,  3294,  8211;  see  p.  76. 

47  Cf.  Jupiter  Sarapis,  III  3,  4560-1,  6164. 

48  5704,  8132,  8239. 

"805,  [D(eo)  Knviclo)  I(nvicto?)  M(ithrae)};  cf.  Mommsen,  ad.  he,  808-9,5019, 
5066,  5659,  5796,  7474,  8240,  Suppl.  Ilal.  165. 
i0  804,  2800  (I.  D.),  5116,  8939. 
41  764,  3278,  Vann.  £pigr.  1914.  256. 
"  803,  4284,  6958  (Soli  Deo),  Notizie  1897.  272. 
u  807,  4283. 


78  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

varied  by  Sol  Divinus  (4948)  and  Dominus  Sol  (8970);  again,  by 
blending  of  the  two,  Sol  Invictus  Mithras64  and  Deus  Sol  Invictus 
Mithras,65  with  an  occurrence  once  each  of  Deus  Invictus  Mithras 
with  Sol  Socius  (5082)  and  Sol  Mithras  Numen  Invictus  Deus.66 
There  are  to  be  added  also  the  combinations  with  other  gods :  Jupiter 
Sol  (8233),  Sol  and  Luna  (3917-8),  Isis  Regina,  Jupiter,  Sol,  Serapis.67 
Only  once  is  a  woman  the  dedicant,68  as  against  men  in  thirty 
inscriptions.  The  dedicants  include  Diocletian  and  Maximian,69 
the  city  of  Brixia,60  seviri,61  a  flamen  (3917),  a  sacerdos  Dei  Mithrae 
(?)  (5704)  or  D(ei)  S(olis)  I(nvicti)  M(ithrae)  (5893),  soldiers,62 
freedmen,63  and  a  slave  (810).  One  dedicant  bears  the  title  Pater 
Nomimus  (764);  "un  irarrip  w/kjuos,"  says  Cumont,64  "est  mentionne 
sur  une  des  inscriptions  inedites  de  Sidon";  he  refers  to  his  monument 
no.  4.  But  fourteen  out  of  thirty-nine  are  avowedly  votive  inscrip- 
tions.65 One  inscription  is  on  a  fragment  of  an  architrave  (8240); 
others  are  on  pedestals66  or  altars;67  for  the  relief  work  in  no.  5066, 
depicting  a  scene  of  Mithraic  worship,  see  Cumont,  Textes  II,  mon. 
114.  Number  807  may  indicate  a  gift  of  statues;  no.  810  announces 
the  preparation,  by  a  vilicus,  of  a  speleum6*  cum  omni  apparatuy  and 
no.  5795  of  Milan  here  reproduced,  tells  of  the  restoration  of  such  a 

D    .    S       I    .    M 


P     .     ACIL     .     PISO 
NIANVS     .     PATER 


64  806,  Cumont,  Textes  184  (see  mon.  115). 

"5477,  5795,  5893,  7362  (D.  S.  M.  I.),  Cumont,  Textes,  178= Arch.  Epig.  MiUh. 
XV  50  of  244-7  A.  D. 

"Suppl.  Ital.  392;  cf.  CIL  V  8997.  Cumont  (Textes  II  inscr.  no.  188a)  referring 
to  his  mon.  114b,  regards  V  5471  to  J.O.  M.,  with  decorations  of  a  god  striking  a  giant, 
as  dedicated  to  Mithras,  on  what  basis  I  do  not  see. 

"3232;  cf.  p.  76. 

68  5659;  eight  are  indeterminate  on  this  point. 

59  803;  in  Notizie  1917.  272  a  temple  is  erected  at  their  command. 

80  4284;  Res  Publ{ica)  is  the  form;  cf.  5795,  p.  79. 

81  806,  4283,  5466,  7362. 

82  808,  811,  Suppl.  Ital.  165. 
88  804,  Cumont,  Textes  178. 
88  Textes  II  166,  p.  123. 

86  805-8,  2800,  3278, 4283,  5082,  5204,  5659,  5796,  6831,  8939,  Suppl.  Ital.  165. 
88  5019-20,  8939. 

87  8239,  on  an  altar  in  the  form  of  a  mystic  chest,  5659,  6831. 

88  See  Wissowa,  R.  K.  369f . 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  79 

PATRATVS      .      QVI 

HOC      .      SPELEVM 

VI  IGNIS        .        AB 

SVMTVM       .       COM 

PARATA.AREA.A  RE 

PVBL      .      MEDIOL 

PECVNIA       .       SVA 

RESTITVIT 
speleum.  Of  religious  officials,  there  are  mentioned  the  sacerdotes*9 
and  pater  nomimus  (764)  cited  above,  patres  in  no.  805,  and  a  pater 
patratus  in  no.  5795,  reproduced  above.70  Some  form  of  lustration 
on  behalf  of  one  another  is  reported  of  certain  soldiers  in  no.  808 
of  244  A.D.,  and  Suppl.  Ital.  165  names  a  soldier  as  engaging,  simi- 
larly, in  a  lustration  in  honor  of  Mithras.  The  cult  flourished 
especially  at  Aquileia.71 

CAUTOPATES  AND  CAUTES 

Two  aspects  of  Mithras,  Cautopates  and  Cautes,  developed  a 
certain  amount  of  separate  individuality  as  attendants  upon  Mith- 
ras.72 Three  inscriptions  here  are  dedicated  to  Cautopates;78  no. 
1809,  on  a  rude  pedestal,  to  D  e  u  s  Cautopates;  Uann.  £pigr.  1894. 
161  provides  an  instance  of  Cautes.  Number  763,  according  to 
Mommsen,  shows  a  form  CAVTO;  but  Cumont74  believes  that 
Labus  was  right  in  reading  CAVTOP.  Number  5465  is  set  up  by 
two  men  holding  the  Mithraic  office  of  leones  leg(ati)  ;75  for  the  appear- 
ance of  this  stone  cf.  Cumont,  Textes,  mon.  113.  The  first  line  of  a 
votive  inscription  of  Aquileia  (811)  preserves  only  the  letters  PTI, 
which  Cumont76  conjectures  to  have  been  originally  Cautopati.71 

••  5704,  5893. 

70  Cf.  763  under  Cautopates. 

71  Cf.  Cumont,  Mysteres  de  Mithra  55;  for  its  importance  as  a  religious  center 
generally,  see  id.,  op.  cit.t  60  and  the  statistics  in  Maionica,  Epigrapkisches  aus  Aqui- 
leia, 5f. 

71  See  Wissowa,  R.  K.  371,  n.  5  &  context. 

71  765,  4935,  5465.  No.  766,  hesitatingly  classed  here  by  Mommsen,  is  assigned 
to  Attis  by  Roscher  and  Cumont;  see  p.  73.  Cumont,  Textes  II  123,  no.  171  may 
well  be  a  dedication  to  Cautopates. 

»  Textes  II  122. 

71  Cf.  Wissowa,  R.  K.  370;  Dessau  4259  suggests  leg(itimi). 

n  Textes  II  123,  no.  171.  He  interprets  no.  766  (ibid.)  as  being  to  Attis  Papas, 
not  Cautopates.    See  Hepding,  Attis  seine  My  then  und  sein  Kult,  p.  208. 

77  For  an  additional  reference  to  the  Mithras  cult,  see  p.  32  with  n.  203. 


80  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

A  square  pedestal  of  Tridentum  bears  the  legend:  Gen(etrici)n 
pro  ge(nitura)  dei,  Q.  Muiel{ius)  cum  s{uis).  The  reference  is,  of 
course,  to  the  periodic  rebirth  of  Mithras.79 

Two  dedications  of  Pola  (8137-8)  are  to  V  e  n  u  s  C  a  e  1  e  s  t  i  s, 
under  which  guise  lurks  the  Syrian  Astarte.80  In  crooked  letters 
on  a  small  altar  of  Aquileia  is  an  inscription  (Suppl.  Ital.  288)  to 
Hecate. 

78  Such  is  the  expansion  of  the  Corpus  index  and  in  Dessau  4249;  the  expansion 
Gen(io)  in  the  body  of  the  Corpus  must  be  a  slip  on  the  part  of  the  editor. 

79  Cf.  Ill  4424. 

80  See  p.  48  and  n.  65. 


CHAPTER  VII 
CELTIC  GODS 


JUPITER 

AMBISAGRUS    (?) 

On  a  small  altar  at  Aquileia  Jupiter  is  addressed  as  in  the  accom- 
panying inscription   (790). l     The  Corpus  index  interprets:  I.O. M. 

I  .  O . M . CO 
TE  AMBI  .  S  A 
GR  VS 
PRIM VS 
O  P  E  R  LP  0/ 
L.L 

Co(nservator)  et  Ambisagrus}  The  names  of  the  gods  are,  then,  in 
the  nominative;  but,  though  very  unusual,  this  is  not  unprecedented.8 
The  meaning  of  Ambisagrus  is  thus  explained  by  Steuding:4 

Der  Name  ist  wohl  aus  ambhi  =  um,  zu  beiden  Seiten  und  einer  Ableitung  von 
saghura  =  haltend,  gewaltig,  gebildet,  so  dass  er  der  Bedeutung  nach  mit  conservator 
oder  der  Beinamen  tutor,  tutator,  cuslos  zusammenfallen  wiirde. 

The  question  would  still  remain  as  to  whether  Ambisagrus  is 
the  name  of  a  Celtic  god  of  similar  function  associated  with  Jupiter 
Conservator  or  an  additional  epithet  reduplicating  the  first.8  But 
Holder,  although  he  follows  this  word-division  in  his  first  volume,6 
substitutes  in  the  second:7  I.O.M  Coteambi  Sagrus  Primus  and  re- 
gards Sagrus  as  part  of  the  dedicant's  name.  This  reading  allows 
the  second  ligature1  to  stand,  as  it  ought,8  for  TE  instead  of  ET, 
suits  the  pointing  of  line  2  better,9  and  provides  the  normal  case  for 

1  There  are  three  ligatures  in  the  first  two  lines,  CO,  TE  (or  ET?)  and  MB. 

*  Spelled  Ambisager  by  error. 
»Cf.4934,  5717,  8265. 

4  In  Rosch.  Lex.  s.  v. 

*  See  Ihm  in  Pauly-W.  s.  v. 

•  Alt-Celt.  Sprachschatz  I  122  (pub.  1896). 

7 II  1295  (pub.  1904).  See  Rhys,  The  Celtic  Inscr.  of  Gaul  74f  for  a  discussion 
of  Sagrus  as  a  separate  linguistic  element. 

"  See  Egbert,  Lat.  Inscr.  67.  But  there  is  no  consistency  of  usage;  el  is  indicated 
by  the  ligature  with  bars  of  the  E  to  the  right  in  4023,  4400,  5069,— to  the  left  in 
5002,  5068,  5082. 

•  This  is  not  in  itself  conclusive;  see  n.  26  on  p.  4  with  its  context. 

81 


82  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

the  god's  name.  Further,  Conservator  as  an  epithet  of  J.O.M.  is 
usually  given  in  full,  and  I  find  only  one  instance  (V  5670)  n  the 
indices  of  the  Corpus  where  CO  is  used  as  an  abbreviation  for  it. 
Opera  posuit  may  well  be  the  intention  of  line  5.  A  little  weight  of 
evidence  may  be  added  to  the  second  spelling  of  the  god's  name  by  the 
fact  that  the  crowding  of  letters  and  use  of  ligatures  give  place  at 
the  point  in  the  second  line  to  generous  spacing;  the  graver  would 
perhaps  be  more  likely  to  change  at  the  end  than  in  the  middle  of  a 
word. 

There  are  preserved  two  inscriptions  to  J.O.M.  with  the  added 
titles  Agganaicus  and  Adceneicus  respectively.  Only  the 
former  spelling  finds  a  place  in  Roscher's  Lexicon  and  Pauly-Wissowa 
under  Adceneicus  refers  to  the  other.  It  is  suggested10  that  the  title 
Agganaicus  indicates  elevation  and  has  some  resemblance  to  Capitol- 
inus.  Commentators11  compare  an  inscription  to  Matronae  et 
Adganai,12  the  latter  being  regarded  as  Celtic  goddesses.18  That 
inscription  is  in  turn  compared  to  another  (5716)  to  Matronae  et 
vicani;  but  this  is  going  from  the  unknown  to  the  unknown.  There 
is  here  a  Celtic  conception  of  Jupiter;  farther  than  this  we  cannot 
certainly  go.  Both  of  the  inscriptions  we  are  here  concerned  with 
accompany  votive  gifts,  the  one  to  Adceneicus  on  a  part  of  an  old 
altar  at  Milan  (5783),  the  other  at  Ticinum  (6409).  It  is  worth  noting 
that  the  two  towns,  Milan  and  Ticinum,  are  only  about  twenty  miles 
apart,  and  that  the  inscription  to  Matronae  et  vicani  was  found  in 
the  country  around  Milan. 

A  unique  dedication  is  that  to  Jupiter  F  e  1  v  e  n  n  i  s  (Arusnates. 
3904),  made  at  expense  of  800  sesterces  according  to  the  last  will  and 
testament  of  P.  Calpurnius  Mandatus.  This  epithet  also  is  regarded 
as  Celtic;  for  the  presence  of  Celtic  Cenomani  in  this  vicinity,  there 
are  cited:14  Plin.  N.  H.  iii  19. 130,  Livy  v  35,  Justin  xx  5.8,  Ptol.  iii  1. 
27,  Catull.  Ixvii  34. 

I  O  V  I  .  BR  .  AR 

P  .  APIDIVS  .  P  .  L 

O  M VNCIO 

V. S.L.M 

16  Steuding  in  Rosch.  Lex.  s.  v. 

11  Mommsen  on  6409;  Pauly-W.,  Rosch.  Lex,  and  Holder  op.  cit.,  s.  v. 

"5671;  seep.  M. 

u  See  Rosch.  Lex.,  s.  v. 

14  Lex.  s.  v.,  after  Mommsen. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  83 

For  the  Jupiter  who  is  the  recipient  of  this  offering  no  one  offers 
any  explanation.  If  one  is  inclined  to  consider  the  abbreviations 
as  standing  for  local  designations,15  BR.AR  may  be  expanded  Br- 
[ixiano  et]  Ar[usnatiensi].  Brixia  and  Arusnates  are  the  most 
important  names  in  the  Tenth  Region  which  begin  with  these  letters 
respectively,  the  localities  are  but  twenty-five  or  thirty  miles  apart, 
and  the  inscription  was  found  near  Brixia. 

Number  4128  seems  to  be  in  honor  of  Jupiter  P  a  g  a  n  i  c  u  s,w 
no.  5782  of  I.O.M.  Coliocinuset  P  a  r  m  a  r  u  s.11  Coliacini 
occurs  in  II  2697  as  the  designation  of  a  group  of  dedicants,  and 
Parmarus  might  suggest  Parma,  some  seventy  miles,  however,  from 
Milan  where  this  inscription  was  found. 

POENINUS 

By  far  the  most  important  of  all  cults  of  Jove  which  bear  Celtic 
titles  is  that  of  Jupiter  Poen  nus  or  J.O.M.  Poeninus,  a  temple  to 
whom,  with  many  votive  tablets,  has  been  discovered  at  Gran  San 
Bernardo  in  the  Poenine  Alps.18  From  the  point  of  view  of  the 
worship  of  Jupiter,  Poeninus  is  a  local  cult-title,  the  foreign  god 
having  been  adopted  by  the  Romans;19  but,  as  regards  the  original, 
independent  Poeninus,  the  situation  seems  to  have  been  the  reverse, 
for  the  mountains  were  named  after  the  god.20  The  local  character 
of  no  god  could  be  more  plainly  proclaimed;  the  inscriptions  are 
uniformly  found  in  the  Poenine  Alps.  The  forms  of  address  are: 
Jupiter  Poeninus,21  J.O.M.  Poeninus22  and  Poeninus;28  but  there 
can  be  but  little  doubt  that  the  Celtic  element  is  dominant  and 
original,  with  the  name  of  Jupiter  sometimes  gracing  that  of  the  local 

»  Cf.  J.  Poeninus  (infra),  J.  Dolichenus  (p.  72f),  J.  Vesuvius (X 3806)  J.  Appenninus 
(VIII  7961). 

■  Cf.  2482?,  4148,  X  3772,  XI  5375. 

17  Titles  not  indexed  in  CIL. 

11  For  plans  of  the  temple  see  Notizie  1890.  294ff,  1892.  68ff  &  440ff,  1894.  33fiF. 
Cf .  Lanciani,  Wand,  in  the  Rom.  Camp.  32  ff . 

*  See  Rosch.  Lex.  IIP  2593.  60ff.  Poeninus  occurs  alone  in  more  than  half  the 
inscr. 

M  Cf .  Livy  xxi  38. 

*6867,  6873,  6878,  6881,  6887,  Vann.  tpigr.  1894.  151  (^Notizie  1894.  36)  & 
1904.  170. 

»6865,  6868-9,  6880,  6888,  Notizie  1889.  234,  Lann.  £pigr.  1892.  68,  135. 

28  6866,  6871-2,  6874-5,  6877,  6879,  6883-4,  Notizie  1887.  468  (4  inscr.),  1892. 
68,  445  &  1893 .  73,  Vann.   tpigr.  1892 .  134. 


84  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

god  by  way  of  embellishment.  Pro  salute  alicuius  is  the  motive 
in  no.  6865  and  Notizie  1887.468,  and  the  travel  through  the  pass  is 
reflected  in  the  pro  itu  (et)  reditu  of  6873  and  6875.  The  rough  and 
ready  character  of  the  frequently  illiterate  dedicants  is  set  forth  on 
p.  103f.  The  object  dedicated  in  the  great  majority  of  instances  is 
a  bronze  tablet;24  once  (Uann.Epigr.  1904.170)  it  is  a  little,  curiously 
shaped  silver  wheel.  All  but  two25  of  the  inscriptions  are  in  connection 
with  the  payment  of  vows.26  Number  6876,  being  naively  worded 
and  cast  in  the  form  of  a  prayer,  is  transcribed  below.  Though  some 
of  the  more  obvious  errors  here  might  perhaps   be   accounted   for 

C  IVL  RVFVS.POENINO.V.S.L.M. 

AT  TVA.TEMPLA  LVBENS  VOTA  SVSCEPTA.PEREGI 

ACCEPTA.VT  TIBI  SINT.NVMEN  ADORO  TVVM 

INPENSIS.NON.MACNA    QVIDEM.TE    SANCTe    PRECAMVr 

MAIoREM  SACVLO  NOSTRVM  ANINVM  ACCIPIAS 

by  the  fact  that  the  inscription  was  pricked  on  bronze  with  a  sharp 
instrument,  the  number  of  errors  (at  for  ad  in  line  2,  macna  for  magna 
— with  the  less  usual  inpensis — in  line  4,  saculo  for  sacculo  and 
aninum  for  animum  in  line  5),  taken  with  the  faulty  syntax  of 
the  last  two  lines,  accords  with  the  prevalent  misspelling  of  the 
god's  name27  in  revealing  the  personnel  of  the  dedicants.  Only 
one  combination  of  this  god  with  others  is  extant,  no.  6885  inscribed  to 
Numina  Aug{ustorum) ,28  Iuppiter  Poeninus. 

MARS 

Mars  Cemenelusis  the  recipient  of  a  vow  at  Cemenelum 
in  the  Alpes  Maritimae  (7871).  The  title  is  of  course  local.29  Momm- 
sen  compares  a  dedication  by  an  inhabitant  of  the  same  town  to 
Mars  Vintius  at  the  neighboring  town  of  Vintium  (Orelli  2066  =  XII 

3). 

A  decurion  of  the  same  general  region  paid  a  vow  to  D  e  u  s 
Mars  Leucimalacus  (7862a) ;  another  votive  offering  to 
Leucimalacus  was  found  with  this  at  Pedo  (7862),  given  at  the 

»  6865-9,  6871-8,  6880-1,  6883-5,  6887-8,  Notizie  1889.  28  =  L'ann.  tpigr.  1889.  82. 

*  6866,  Notizie  1893.  73. 

■  Add  to  nos.  in  n.  24:  Uann.  &pigr.  1892.  68,  134,  445;  1894.  151  &  1904.  170. 

"Seep.  104. 

28  Cf.,  e.  g.,  XIII  389,  944-7,  1774-7. 

S9  See  Holder,  op.  cit.  s.  v. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  85 

Plostralia,  which  Mommsen  regarded  as  a  festival  of  mule-drivers?0 
supporting  this  conjecture  is  an  inscription  of  Crayon  to  Martimulio.31 
Holder82  quotes  Ernault  as  interpreting  Leucimalacus  to  mean 
"digne  de  louange  par  son  eclat."  Similarly,  Mowat33  compares 
other  epithets  of  the  god — Leucetius,3*  Loucetius**  Louc(ius?)} 
Candidus  and  Albiorix — all  signifying  brightness. 

S  e  g  o  m  o,36  commonly  so  spelled  and  used  as  an  epithet  of 
Mars,  appears  as  Egomo  Cuntinus  in  no.  7868  from  Cemenelum. 
Steuding37  suggests  that  Cuntinus  is  a  place-epithet,  if  the  third 
line,  Vic(us)  Cun(tinus)}  should  be  thus  expanded.  Holder38  inter- 
prets the  same  Segomo  as  from  sego->  "Kraft,  Macht,  Sieg,"  and 
translates  it  "siegreichen,  machtigen."  Segomo  is  most  prominent 
in  Lugdunensis. 

HERCULES 

Hercules  S  a  x  a  n  u  s,  most  of  the  inscriptions  to  whom  are 
from  the  Brohl  valley  near  Andernach39  and  who  was  certainly 
German  rather  than  Celtic  in  origin,40  has  one  votive  inscription 
in  Cisalpine  Gaul,  no.  5013  of  Tridentum.  One  might  be  inclined 
to  compare  no.  7869  in  which  certain  lapidarii  honor  Hercules;  and 
there  are,  as  a  matter  of  fact,  three  inscriptions  in  the  Moselle  valley 
to  Hercules  Saxanus  set  up  by  soldiers  engaged  apparently  in  working 
quarries.41  But,  though  the  popular  interpretation  of  the  epithet  may 
not  have  continued  to  follow  its  etymology  and  early  history,  it  is 

30  Cf.  R.  Mowat,  Rev.  Arch.  n.  s.  XXXV  (1878)  105;  Sturtevant,  Pronunciation 
of  Greek  and  Latin,  p.  59. 

31  See  Mowat,  ibid.,  p.  106. 

32  Op.  cit.,  s.  v. 
»  See  n.  30. 

84  XIII  7242,  7412,  7608;  cf.  Jupiter  Lucetius.  See  Hastings,  Encyc.  Rel.  and 
Ethics  III  280. 

36  XIII  3087,  6221,  7241,  7661;  VII  36;  see  Wissowa,  R.  K.  114,  n.  3;  cf.  G. 
Dot  tin,  Rel.  des  Celtes,  p.  14. 

«•  See  Ihm  in  Rosch.  Lex.  IIP  600. 

37  Op.  cit.  V  931. 

"Op.  cit.  II  1448;  cf.  Rev.  Arch.  XXXV  161  and  Grdr>  II  1.  351.  Dottin  (/.  c.) 
takes  it  as  from  a  personal  name  Segomaros  or  from  a  place-name  Segodunum. 

••XIII  4623-5,  7697,  7720;  Orelli-H.  2007,  2009-10,  3479,  5657;  Brambach,  Corp. 
Inscr.  Rhen.  65  Iff :  cf.  Freudenberg,  Das  Denkmal  des  H.  Sax.  in  Brohlthal  p.  4ff; 
Richter,  De  Deorum  Barbarorum  Interpretation  Romana,  3 Iff;  Preller,  Rom.  Myth. 
II  297  and  note. 

49  Cf .  Dessau,  CIL  XIV  3543,  note. 

*  XIII  4625,  note. 


86  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

denied42  that  the  word  saxanus  is  connected  with  Latin  saxutn, 
R.Peter  regarding  Hercules  Saxanus  as  a  war-god.43 

Below  Lake  Verbanus  was  found  a  dedication  to  Hercules  Mer- 
tronnus  Anteportanus  (5534),  which  runs:  Her  cult 
Mertronno  Anteportano  pro  inpe(trata)  saQute) — or,  pro  inpe(n)sa — 
Rusticio  v.s.l.m. 

Pais44  prints  a  votive  inscription  to  Hercules  O  v  a  n  i  u  s.  The 
etymology  given  by  Holder45  for  Ovan  suggests  a  possible  connection 
of  this  cult  with  that  of  Hercules  Iuvenis.46 

THE  MATRONS 

Especially  prominent  in  the  Gauls  are  the  Matronae;47  there  are 
some  sixty  inscriptions  to  them  in  this  region  alone,  in  addition  to 
half  as  many  to  the  practically  identical  Iunones.  The  dative  is 
spelled  Matronabus  in  three  instances,48  and  one  inscription  (3264) 
begins  with  a  genitive  Matronar(um). 

In  inscriptions  beginning  with  the  name  Matronae  or  its  equiva- 
lent standing  alone,  where  the  sex  can  be  distinguished  a  third  as 
many  dedicants  are  women  as  are  men,  a  very  fair  representation 
for  the  former  as  inscriptions  go.  Numbers  4134  and  4137  are  set 
up  by  one  woman  in  each  case  for  another;  the  phrases  cum  suis 
(5788),  cumfilis  (5789)  and  pro  natis  (5790)  occur.  On  a  monument 
ornamented  with  figures  of  women  dancing,  of  a  man  sacrificing  and 
making  libation  capite  velato,  of  another  playing  a  flute  etc.t  Narcissus, 
slave  of  Gaius  Caesar,  honors  the  Matrons  pro  salute  C.  Caesaris 
Augusti  Germanici  (Lacus  Verbanus.  6641).  Altars  are  given  in 
nos.  5252,  5789  and  6615.49  Decorations  on  the  monuments  include, 
besides  those  described  above,  five  stola-clad  matrons  with  hands 
joined  (7210)  and  three  women  one  of  whom  holds  a  chest  (7703). 
The  letters  of  no.  6488  were  once  gilded.    All  but  five  inscriptions80 


48  By  Peter  in  Rosch.  Lex.  I2  3015.  29f ;  cf.  Dottin,  Rel.  des  Celtes,  p.  13. 

«  L.  c,  11. 17f. 

u  Suppl.  Ital.  844  (Sestocalende). 

"Op.  cit.  II  891. 

48  Cf.  5693  on  p.  53. 

47  Cf.  Haverfield,  Romanization  of  Ram.  Brit.  p.  71;  Dottin,  Rel.  des  Celtes  p.  20. 

48  4137,  4159,  Notizie  1897.  6. 

49  Cf.  Suppl.  Ital.  847 '  = Notizie  1882.  407  to  Sanctae  M. 
"5502,  5587,  7210-1,  Suppl.  Ital.  847. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  87 

record   votive   offerings.61     The   following   lines   seem   inconsistent 

D  M 

MATRONIAE 

L  .  LVCILIVS.  VXO 

RIS 

DONO 

D.D 

(Comum.  5253):  Mommsen  takes  them  somewhat  doubtfully  as  a 
dedication  to  the  Matrons.  They  certainly  begin  like  a  sepulchral 
inscription,  but,  in  spite  of  this  fact  and  the  spelling  in  the  second 
line,  the  phrase  uxoris  dono  lends  support  to  Mommsen's  suggestion. 
The  word  nundinis  in  no.  5476  indicates  that  the  vow  was  paid  on  a 
market-day.52  To  D  i  v  a  e  Matronae  a  vow  is  paid  (Fines  Cotti. 
7228)  which  takes  the  form  of  the  restoration  of  a  cross-roads  altar 
which  had  fallen  into  ruin. 

A  number  of  barbaric,  usually  local,  titles  are  added  to  the 
Matronae.  The  words  Braecorium  Gallianatium  are  cut  in  large, 
rude  letters  on  an  altar  of  Cantu  {Notizie  1882.407  =  Suppl.  Ital. 
847).  "Braecores  igitur  nescio  qui  Gallianates  aetate  Romana  ibi 
degebant,  ubi  nunc  est  Galliano  vicus,"  comments  Pais.  Soldiers 
have  set  up  two  inscriptions  (7872-3)  to  Matronae  Vediantiaet  also 
local  deities,53  at  Cemenelum  in  the  Maritime  Alps  and  Deae  Vedian- 
tiae  is  to  be  safely  conjectured  from  a  fragmentary  inscription  of  the 
same  general  region  (Suppl.  Ital.  1042).  There  are  also  Matronae 
Dervonnae,M  Labus  took  this  title  in  connection  with  a  village  Dervo 
or  Dervio  of  the  Milan  region.55  Number  5584  (Infra  Lacum  Verba- 
num)  reads  as  follows:  Sanctis  Matronis  Ucellasicis  Concanaunis, 
Novellius  Marcianus  Primuli  f.  votum  Masvonnum  v.s.l.m.6* 


•»  3264, 4134, 4137, 4159-60, 4246-7,  5226,  5252,  5475-6,  5638,  5689,  5727,  5786-90, 
6488,  6804,  6615,  6619,  6654,  7225-7,  7241add-3,  7690,  7703,7848-9;  Notizie  1888.  673, 
1897.  6  &  1903.  265,  Suppl.  Ital.  853. 

"  Mommsen  compares  Orelli  1518,  votum  solvit  iunic[e]  alba  libens  animo. 

M  See  chap,  preface  in  CIL  V  pt.  2,  p.  916,  col.  2;  Mowat  in  Rev.  Arch.  XL  48f. 

M  5791;  cf.  the  Fati  Dervones  of  4208,  p.  50:  the  one  is  at  Milan,  the  other  at  the 
near-by  Brixia. 

■  Mommsen  ad  loc. 

**  For  a  profusion  of  such  local  designations  of  the  Matrons,  see  L'ann.  Itpigr.  1889. 
164;  1891.  22,  23;  1892.  128-30;  1898. 116  and  the  index  on  p.  16  at  the  end  of  the  1898- 
1901  vol.    See  also  in  general  Fiedler,  Die  Gripswalder  Matronen  und  Mercuriussteine. 


88  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

The  Matrons  appear  in  various  combinations.  The  Matronis  et 
Adganais  of  no.  576157  has  been  compared  to  the  Matronis  et  vicanis 
of  no.  5716,58  and  the  word  Adganais  to  Adceneicus  (5783)  and 
Agganaicus  (6409),  epithets  of  J.O.M.59  For  J.O.M.  and  Matronae 
(5501)  and  I.O.M.  Matronae  indulgentes,  Mercurius  lucrorum  potens 
(6954),  see  under  Jupiter,  p.  14;  for  Diana  and  the  Matrons  (6497a) 
under  Diana,  p.  41;  for  Matronae  di  deaeque  or  et  di  deae  (6491, 
6575add)  under  the  latter,  p.  94;  and  for  Matronae  et  Genii  Ausuciatium 
(5227)  under  Genius,  p.  21. 

JUNONES 

Beside  the  general  similarity  of  conception  and  correspondence 
of  the  provenance  of  the  two,  there  are  to  support  the  virtual  identity 
of  Junones  and  Matronae  certain  inscriptions  to  the  Junones  Mat- 
ronae (3237,  5249)  or  Matronae  Junones  (5450).  Especially  signifi- 
cant is  no.  5249,  having  as  it  does  Iunonibus  Matron(is)  on  the  front 
face  and  on  the  sides  lunipnibus)  alone.  All  but  six60  of  the  dedica- 
tions to  these  divinities  are  votive  offerings.61  A  little  altar  is  the 
gift  in  Suppl.  Ital.  625  =  Notizie  1883.320.  The  payment  of  a  vow  in 
no.  781  includes  a  temple,  three  statues,  a  portico  with  a  wall,  a 
kitchen,  and  the  site,  a  piece  of  private  ground.  There  are  three 
inscriptions  to  Junones  Augustae  (3238-40).  Junones  are  once 
associated  with  Hercules  asDi  Sancti  (4854). 

To  be  identified  with  the  Matrons  probably  are  also  the  D  o  m- 
n  a  e  (774,  8246)  or  D  o  m  i  n  a  e  {Notizie  1887.469).62  Number 
8246  is  in  honor  of  Domnae  T  r  e  s  or  perhaps  Domnae  Trivia  e.M 
Somewhat  similar  to  the  Matrons  may  be  the  F  e  m  i  n  a  e  in  an  in- 
scription to  Fruges  et  Feminae.M 

57  Of  Cantu,  as  Suppl.  Ital.  847  above. 

68  Cf.  Ihm,  Ann.  Rhenan.  LXXXIII  (1887)  p.  36. 

59  See  p.  82. 

60  780,  3234-5,  4246,  8230,  Notizie  1912.  ll  =  L'a»».  tpigr.  1912.  248. 
"781-2,  2380,  3236,  3901,  4157,  4221-5,  4227-8,  5248,  5535,  Suppl.  Ital.  625-= 

Notizie  1883.3201. 

62  Cf .  Ihm,  Der  Mutter-  oder  Matronenkultus  und  seine  Denkmaler,  p.  98. 

83  The  fragments  of  no.  3307,  containing  the  phrase  ad  dominant  in  an  unintelligible 
context,  can  hardly  be  classed  here. 

84  3227;  see  Steuding  in  Rosch.  Lex.  P  1558. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  89 

BELENUS 

The  thirty-four  inscriptions  to  this  god  give  him  a  considerable 
prominence  in  Cisalpine  Gaul,  where  all  but  four  of  the  inscriptions 
in  his  honor  are  found.66  The  name  is  spelled  Belenus  seventeen 
times,  Belinus  ten  times,  and  in  other  cases  abbreviated.  The 
epithet  Augustus  is  frequently  added;66  but  no.  1866,  which 
runs:  M.  Pore.  Tertius  Bel.  Augus.  Concord.,  Mommsen  thought 
might  be  expanded  in  the  second  line  Bel{eno)  Augus(talis)  Concord 
(iae).  Belenus  Defensor  Augustus  appears  in  Vann.  £pigr. 
1895.39,  Apollo  Belenus67  or  Apollo  Belenus  Augustus68  occasion- 
ally: the  sphere  of  Belenus  is  in  part  the  same  as  that  of  Apollo,  if 
one  accepts  the  etymology  which  makes  his  name  mean  brilliant.*1 
There  is  considerable  diversity  among  the  dedicants.69  Number 
744,  besides  being  dedicated  to  the  god,  is  in  memory  of  certain 
persons  and  in  honor  of  certain  others;  no.  749  is  in  honor  of  an 
official.  The  dedications  take  these  forms:  small  altars,70  a  seal 
(1866),  a  statue  of  Cupid  (741),  a  square  pedestal  with  what  it  once 
supported  (743),  and  the  restoration  of  a  temple  and  gift  of  five 
gilded  shields  and  two  statues  (1829).  One  inscription  (735add) 
is  in  Roman  letters  up  to  the  last  two  lines;  these  are  in  Greek  and 
consist  of  the  god's  name  in  the  dative,  BEAENI,71  and  the  word 
XAIPE  respectively.  For  F  o  n  s  Belenus  see  under  Fontes,  p.  33 : 
754add,  755  and  8250.  A  votive  offering  of  an  altar  is  made  to  Belinus 
and  the  Nymphs.72 

MISCELLANEOUS 

A  pair  of  inscriptions  of  Cemenelum,  otherwise  identical  and  set 
up  by  the  same  centurion,  dedicate  the  altars  on  which  they  are 
inscribed  to  Deus  Abinius  and  DeusOrevaius  res- 
pectively (7865-6).  An  Abianus  (deus)  appears  in  Vann.  £pigr. 
1888.22. 

•*  For  the  etymology  of  the  name  and  a  list  of  such  inscr.  and  literary  references 
to  the  god,  see  Holder,  op.  cit.,  s.  v. 

M  733-4,  738,  742,  744-5,  752,  1866(?),  2144,  2146,  Vann.  Zpigr.  1898.  85. 
•7  732add)  737j  8212< 

68  741,  748-9,  753. 

••  Cf.  732add,  740,  746,  751,  1829,  2143,  8212,  Vann.  &pigr.  1895.  36-8. 

70  733-4  (by  the  same  dedicant),  8212. 

71  Cf.  XII  5693.  12.    See  in  general  Zilken,  De  Inscr.  Lot.  Grate.  Bilinguibus. 
n  Dessau  4867  from  Maionica  in  Arch.  Triestino  1895,  p.  191. 


90  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

The  goddess  Alantedoba,  to  whom  a  certain  man  pays 
a  vow  in  no.  4934  of  Camunni,  may  be  compared,  says  Steuding,73 
as  regards  the  first  part  of  her  name,  with  the  god  A  1  u  s,  to  whom 
two  inscriptions  (4197-8)  are  found  in  near-by  Brixia.  In  no.  4198 
the  full  form  of  address74  is  D  e  u  s  Alus  S  a  t  u  r  n  u  s.76  This 
creates  a  presumption  that  Alus,  like  Saturn,  was  an  agricultural 
deity.76 

A  certain  Q.  Samicius  Successus,  both  before  and  after  his  manu- 
mission, paid  a  vow  toLacusBenacusin  conjunction  with 
some  divinity  whose  name  is  missing  in  part.77 

In  the  vicinity  of  Brixia  are  a  number  of  inscriptions  to  B  e  r  g- 
i  m  u  s.78  While  the  name  is  probably  to  be  connected  with  the 
neighboring  Bergomum,  there  is  in  the  words  a  Celtic  root  meaning 
"high,"  and  Bergimus  is  doubtless  a  mountain  spirit.79  Number 
4200  was  cut  on  a  little  altar,  and  the  restoration  of  an  altar  by  an 
aedile  of  Brixia  ex  postulation(e)  pleb(is)  is  recorded  in  no.  4981. 
Mommsen  would  so  expand  no.  4202  as  to  have  it  addressed  to 
Genius  coloniae  Brixiae  et  Bergimus. 

There  is  found  one  poorly  cut  inscription  to  B  o  r  i  a  (7),  under- 
stood to  be  the  North  Wind,  still  called  Bora  in  these  regions  as 
Boreas  among  the  Greeks.80  Evancelus  (sic)  colonorum  Polensium 
Boriae  v.s.l.m. 

On  a  fragment  of  a  column  from  the  house  of  a  certain  vilicus 
of  Trumplini  is  an  inscription  (4932)  to  a  Celtic  god  Brasennus. 

An  altar  of  Cemenelum  bears  a  votive  inscription  to  C  e  n  t  o  n- 
d  i  s  (7867).  Steuding81  compares  the  stem  of  the  Celtic  city-name 
Centobriga  in  Celtiberia. 

A  Celtic  god  C  u  s  1  a  n  u  s  appears  in  an  inscription  of  Arusnates 
(3898).     Zeuss,    Grammatica   Celtica  p.    766,    compares   Cosli   and 


73  Rosch.  Lex.,  s.  v. 

74  D  D  in  the  first,  of  4197  may  be  for  D(omino)  D(eo). 

76  For  the  prevalence  of  Saturnus  as  a  cognomen  of  outlandish  gods,  see  Wissowa, 
op.  cit.  207,  n.  12. 

76  Cf.  Steuding  in  Rosch,  Lex.,  s.  v. 

77  East  bank  of  Lake  Benacus.  3998;  cf.  Verg.  Aen.  x  205. 

78  4200-2,  4981. 

79  See  Rosch.  Lex.  and  Holder,  op.  cit.,  s.  v. 

80  See  Rosch.    Lex.   I1   814,    Mommsen    ad.   loc,    Holder,    op.    cit.,    s.    v.   and 
Tomaschek  in  B.  B.  IX  98. 

81  Rosch.  Lex.  I1  859. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  91 

Cuses  (Orelli  484);  Cosli  he  connects  (p.  1077)  with  Old  G.  cost  — 
corylus,  "hazel-shrub."82 

Number  7504  of  Aquae  Statiellae  announces  the  payment  of  a 
vow  to  Dorminus  and  S  u  e  t  a;  Ihm  suggests83  they  may  be  a 
god  and  goddess  of  springs,  since  the  warm  springs  of  the  place  were 
once  frequented. 

Number  5057  toaDeus  Ducavavius  has  the  Us  made 
in  a  vulgar  form.84 

Some  goddess  named  E  i  a  is  represented  by  three  inscriptions: 
Notizie  1888.556  of  Verona  and,  as  far  away  as  Istria,  no.  8  of  Pola  and 
Suppl.  Ital.  1  on  a  small  altar  of  Nesactium,  the  last  two  being 
votive  inscriptions  to  Eia  Augusta. 

ANINIA    .    M    .    F    .    MAGNA    .    ET 
SEIA.IONIS.ET.CORNELIA.EPHYRE 

MAGISTRAE.B.D 
PORTICVM  .  RESTITVERVNT  .  E  T 
AEDICVLVM  FONIONIS 

The  inscription  above  (757)  and  no.  758  in  which  Seia  Ionis 
Mag(istra)  alone  makes  an  offering  to  F  o  n  i  o,  both  inscriptions 
being  of  Aquileia,  by  their  association  of  the  attendants  of  the  Bona 
Dea  with  this  god  suggest  to  Steuding85  that  his  name  is  only  a 
by-form  of  Faunus.  See  p.  33  for  a  possible  third  inscription  to 
Fonio. 

Number  309  from  Rovigno  records  the  completion  and  dedica- 
tion, by  a  son,  of  a  fane  to  H  i  s  t  r  i  a  which  had  been  begun  by 
his  father;  and  a  small  altar  found  in  the  debris  before  a  temple 
of  Neptune  shows  a  votive  inscription  (327)  to  Histria  Terra 
by  a  woman  of  Parentium.  The  location  of  Rovigno  and  Parentium 
in  Istria  establish  the  inference  from  the  name.86 

Number  3900  of  Arusnates  is  in  honor  of  a  god  graced  by  the 
name  Ihamnagalla  Sqnnagall  a.87  The  dative  of  the 
inscription  is  in  -e  for  -ae. 

n  See  id.,  s.  v.  Cuslanus  and  Felvennis. 

"Id.  IIP  1590.    See  the  article  Dorminus  in  Pauly-W.  V  1568.  CIL  V  index  has 
Dominus  by  mistake. 
M  See  p.  98,  n.  6. 
«  Rosch.  Lex.  P  1496. 

88  Cf.  Mowat,  Rev.  Arch.  1880,  pt.  2  (XL),  p.  48  init. 
•7  The  dedicant  recurs  in  3926-8. 


92  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

At  Bellunum  is  a  votive  inscription  toLouccianus  (Suppl. 
Ital.  442  ad  CTL  V  8804).    Cf.  the  comment  on  Leucimalacus,  p.  85. 

A  deity  Ludrianus  seems  to  be  addressed  on  an  altar  (2066) 
by  a  woman  of  Feltria.88 

A  vow  is  paid  to  Numen  Melesocus  Augustus  (8127). 
Melesocus  is  related  by  Mommsen  to  an  Istrian  tribe-name;  but 
Tomaschek89  "by  way  of  indication  of  the  relationship  between  the 
Illyrian  and  Greek  languages,  offers  the  name  of  this  Istrian  deity 
in  connection  with  the  stem  ;ue\es,  'song';  in  that  case  Melesocus 
would  be,  like  Apollo  or  Orpheus,  'the  melodious,  the  one  who 
soothes.'  " 

Number  6642  accompanies  a  votive  offering  to  N  a  t  i  or 
Na  t  a  e,  deities  unknown. 

The  N  e  b  r  e  s  of  no.  8133  from  Pola  are  regarded  by  the  editor 
of  the  Corpus  (cf.  veppis)  as  Istrian  deities  worshipped  by  Bacchantes. 

An  altar  forms  the  votive  offering  to  a  god  Paronnus  at 
Brixia.90  Pais91  reminds  us  that  the  field  where  the  altar  was  found 
is  still  called  by  the  rustics  Campo  Paronno. 

There  is  one  votive  inscription  to  a  divinity  called  R  e  v  i  n  u  s 
(4875). 

An  inscription  in  ancient  characters  and  grammatical  form,  which 
Mommsen  regarded  as  the  oldest  so  far  found  in  Istria,  is  no.  8184 
of  Rovigno:  Seixomniai  Leuciticai  Polates.  Holder92 
accepts  the  name  as  Celtic  and  the  deity  seems  to  be  local.  Tomas- 
chek defines  the  deity  as  "die  sieghafte  Diana."93 

DIS  PATERNIS 

SVRGASTEO 

MAGNO 

PATRO 

Q.M.TRYPHON 

V.S.L.M 

To  Surgasteus  in   this  inscription   (Brixia.   4206)   Eckhel94  has 

88  But  the  word  appears  as  a  man's  name  in  DeVit's  Onomasticon  (Ihm  in  Rosch. 
Lex.  IP  2147). 

89  In  B.  B.  IX  (1885)  p.  98,  as  reported  by  Peter  in  Rosch.  Lex.  IP  2628. 
wNotizie  1882.  289  =  Suppl.  Ital.  741;  cf.  Holder,  op.  cit.,  s.  v. 

91  Suppl.  Ital.  741. 

nop.  cit.  II  1460. 

93  B.  B.  IX  99;  cf.  Louccianus  above  and  cross  reference  there. 

M  Doctr.  Num.  Vet.  II  438. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  93 

compared  certain  coins  of  Tios  in  Bithynia,  inscribed  ZETS 
2TPrA2THS.  2vpy6.<jTT)s  is  then  derived  from  avvepyaarns^avvepy&TTis, 
"cooperator."96  Surgasteus  is  also  connected  by  some  with  Suregethes.9* 
Mommsen  (ad  loc.)  and  Dessau  (II435)  after  Labus  refer  Patro 
to  a  certain  Patarus,  reputed  founder  of  Tios. 

In  the  midst  of  an  altar  at  Trumplini  is  an  inscription  consisting 
of  the  one  word  TVLLINO  (4914),  the  Us  being  of  a  familiar  vulgar 
type.97 

There  is  one  Istrian  dedication  toVeica  Noriceia  (717).98 
The  spelling  coir{averunt)  attests  its  antiquity. 

*Cf.  Mordtmann,  Rev.  Arch.  n.  s.  XXXVI  (1878)  292;  Kammel,  Herakleotica 
47,  n.  2. 

••See  Hdfer  in  Rosch.  Lex.  IV  1607;  cf.  Weinreich,  Ath.  Mitt.  XXXVII  (1912) 
40f. 

•7  See  n.  6  on  p.  98;  cf.  VII  1337.  59-60. 

•»  =1  1465. 


CHAPTER  VIII 
SYNCRETISTIC  TENDENCIES 


DI  DEAE 

A  considerable  number  of  inscriptions  are  without  the  name  of 
any  specific  god.  These  take  the  following  forms:  dea,1  deae  (8213), 
deus  (4204),  dei  deaeque  or  the  like,2  di  omnes*  di  deae  omnes4  di 
deae  immortales,5  deus  augustus*  (Neptunus)  deique  augusti  (328), 
di  conservator es,7  dei  patrii,8  di  omnes  et  Caesares  (5736),  (I.O.M.) 
dei  deae  or  the  like,9  (Mars  cum)  diis  deabus  (5240),  (Matronae  et) 
di  deae  or  the  like,10  dei  deae  (et  dei  Penates,  514).  A  curious  inscrip- 
tion is  no.  5634  of  the  Ager  Mediolaniensis:  votis  omnibus  caelestibus 
consentientibus  benevertentibusq(ue)  L.  Parius  Hermes. 

PANTHEUS 

Pantheus  is  u  ed  as  a  cognomen  of  Jupiter,  Liber,  Priapus,  Serapis 
and  Silvanus  in  various  localities;11  but  occasionally  in  Cisalpine 
Gaul,  as  elsewhere,  an  independent  god  of  this  name  is  in  evidence, 
conceived,  apparently,  as  some  sort  of  epitome  of  the  qualities  or 
personalities  of  all  the  gods.12  In  an  inscription  of  the  first  or  second 
century13  he  appears,  and  again  as  D  i  v  u  s  Panteus.14  A  dedicant 
who  honored  the  Vires  on  the  same  stone  at  Milan  (5798)  paid  some 
vow  to  Deus  Magnus  Pantheus16,  adding  a  statue  as  well;  and 
Pantheus  Augustus  is  found  once  (3279). 

1  6965,  with  the  gift  of  a  gilded  serpent;  cf.  n.  66  on  p.  57  with  context. 

8  767,  3219,  4936  (gift  of  table),  5061,  5560  (gift  of  temple),  5640. 

'4937,6949. 

«  768,  4205,  5059-60,  5497,  8215. 

8  8214(F);  cf.  7870  on  p.  13. 

•3220;  cf.  328,  2480,  3305-6. 

7  4864,  with  the  phrase  pro  salute;  cf.  5062  to  luppiter  etdi  conservatores  on  p.  13. 
For  di  con.,  see  Toil  tain,  Les  Cultes  Patens  dans  V Empire  Romain,  p.  441. 

8  4207;  cf.  di  paterni  of  4206. 
•  See  p.  13. 

">6491,6575add. 
11  Cf.  Wissowa,  op.  cit.  91,  n.  6. 

uId.y  op.  cit.  92.    As  such,  the  god  might  be  classed  with  deified  abstractions. 
M  5099;  see  Peter  in  Rosch.  Lex.  Ill1  1157.  23-5. 

14  5523;  for  such  epigraphical  evidence  of  the  pronunciation  of  Lat.  th,  see  Bennett, 
Lot.  Lang.  31.  4. 
■  See  p.  32. 

94 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  95 

Both  the  di  deae  and  the  Pantheus  conceptions  look  somewhat 
away  from  literal  and  unqualified  polytheism  toward  something 
synthetic.  The  former  may  at  times  have  arisen  from  motives  of 
economy  or  fear  of  offending  some  deities  by  showing  preference  to 
others,  but  the  germ  of  syncretism  is  present.  And  when  votaries  of 
Pantheus  arise  there  is  a  still  longer  step  taken  in  the  direction  of 
monotheism. 

The  really  typical  instances,  however,  of  syncretism  proper  are 
the  following  cults,  whose  varying  forms  and  degrees  of  internal 
relationship,  as  between  the  respective  members  of  the  several  pairs  of 
deities  involved,  have  been  discussed  in  previous  pages:  Genius  Liberi 
Augusti™  Deus  Alus  Saturnus,17  Augusta  Bona  Dea  Cereria,18  Mater 
Deum  Magna  Cereria,19  Venus  Caelestis,20  Apollo  Belenus,21  Juno 
Luna  Regina,22  Nemesis  Fortuna  Diana,23  Jupiter  Dolichenus,24 
Sarapis  Optimus  Maximus,25  Mithras  Sol,26  the  Celtic  cults  of  Jupiter 
(p.  81  ff),  Mars  (p.  84f)  and  Hercules  (p.  85f),  Matronae  Junones  (p. 
88),  Seixomnia  Leucitica  ■  Diana.27 

There  are  a  number  of  dedications,  nearly  all  votive  offerings, 
in  which  the  name  of  the  deity  is  either  wanting  or  indecipherable.28 

w  326;  see  pp.  20  and  56. 

17  3198;  see  pp.  25  and  90. 

18  761;  see  pp.  26  and  56. 

«  796;  see  pp.  26,  n.  160,  56,  and  72. 

»  8137-8;  see  pp.  48  and  80. 

M  See  pp.  55  and  89. 

«  3233;  see  pp.  23  and  62. 

»  See  p.  67  f. 

*  See  pp.  9  and  74  ff. 
•Seep.  77. 

*  See  p.  77  f. 

87  8184  on  one  interpretation;  see  pp.  41  (n.  15),  92. 

M1835,  6413,  8201,  8364,  I  1456  (to  be  reconstructed  after  this  fashion: 
[CAELICOJLIS  .  SACR(VM)  /  [FACIVNDV]M.  COIR  (AVERVNT)  /  D  D  / 
(V  .  LVCRJETIVS  .  V.  F  /  [L  .  HORJATIVS  .  L.  F),  Suppl.  Ital.  695,  Notizie  1882. 
94  &  287, 1885. 331,  Vann.  £pigr.  1894. 149-50,  Inscr.  Gr.  ad  Res  Rom.  pertinentes  1 483 : 
KXavdla,  KaXXurpdreta  Kal  Kop^Xios  &ta&ovna>6s  k£  kxiTayijs  Bfov  rbv  f}u>(idv  6.t>e9r)Kav. 


CHAPTER  IX 
DEDICANTS  AND  THEIR  SOCIAL  GROUPS 


THE  CLASSIFICATION 

Any  study  of  the  personnel  of  dedicants  involves  difficulties  and 
limitations.  Many  inscriptions  are  wholly  or  in  part  without  name 
or  indication  of  the  dedicant.  Further,  in  an  attempt  to  determine 
the  social  status  of  those  worshipping  each  of  the  several  individual 
gods  or  groups  of  gods,  after  account  has  been  taken  of  such  informa- 
tion as  is  expressly  given  in  the  inscriptions,1  the  main  dependence 
must  be  placed  on  a  study  of  the  dedicants*  names  for  information 
not  expressly  furnished.  In  this  instance,  care  has  been  taken  to 
utilize  known  Roman  usage  as  to  names  in  every  available  way,  in 
the  effort  to  arrive  at  a  right  classification;  that  usage,  however, 
varied  as  time  passed  while  few  inscriptions  are  datable,  and  was  not 
always  adhered  to  by  the  dedicants,  owing  to  personal  or  local  vagaries 
or  epigraphical  exigency.  And  yet,  since  approved  criteria  are  con- 
sistently used  throughout,  though  individual  figures  in  the  tables 
upon  which  the  following  generalizations  are  based  may  be  occasion- 
ally inexact,  these  errors  will  be  so  far  negligible  as  not  to  impair  the 
validity  of  the  generalizations,  the  more  as  none  of  the  latter  are 
derived  from  minute  differences  in  the  statistics. 

The  dedicants  will  be  considered  mainly  in  two  sets  of  groups, 
the  sets  not,  as  will  be  obvious,  mutually  exclusive:  1.  (a)  men  and 
(b)  women;  2.  (a)  free  persons,  (b)  libertini  or  libertinae,  and  (c)  slaves 
of  either  sex.  For  convenience,  the  words  "freemen"  and  "freedmen," 
like  the  word  "slaves,"  will  be  used  to  include  both  sexes.  Occasional 
mention  will  be  made  of  officials,  priests,  soldiers  etc.;  but  there 
are  not  sufficient  numbers  of  these  groups  so  that  one  can  with 
assurance  make  deductions  from  the  figures,  nor  are  the  officials 
widely  representative,  being  usually  seviri.  The  comparisons  of  the 
prevalence  of  a  god  or  class  of  gods  as  between  groups  (a)  and  (b) 
respectively  of  1  or  (a),  (b)  and  (c)  respectively  of  2  are  on  the  basis 
of  the  ratio  of  the  number  of  dedications  in  honor  of  that  god  or 
class  of  gods  to  the  total  number  of  dedications  to  all  gods  by  members 

1  Only  such  thoroughly  dependable  information  has  been  utilized  previously  in  the 
dissertation;  hence  some  apparent  discrepancies  in  statistics  between  this  more 
intensive  study  and  some  earlier  statements. 

96 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  97 

of  the  group  in  question.  For  example,  3%  of  the  men  dedicants 
worship  Diana  and  8%  of  the  women  dedicants;  these  two  ratios 
are  accordingly  compared.  Since  there  are  six  and  a  half  times  as 
many  men  dedicants  all  told  as  women  dedicants,  there  are  only  three 
deities  in  the  case  of  which  there  are  numerically  as  many  women 
dedicants  as  men;  but  it  would  be  misleading  to  proceed  on  a  literal 
numerical  basis  to  the  assertion  that  all  but  three  of  the  numerous 
deities  made  their  appeal  chiefly  to  men,  and  no  distinctions  could 
be  made  on  such  a  basis.  Similarly,  the  actual  numbers  of  free 
persons,  f reedmen  and  slaves  are  roughly  as  3 :2 : 1 .  The  predominance 
claimed  in  what  follows  for  various  gods  will  often  be  numerical  as 
well  as  proportional;  but  where  the  choice  of  terms  does  not  dis- 
tinguish the  two  the  proportional  is  to  be  understood. 

ROMAN  GODS 

With  all  five  groups  jthe  Roman  gods,  largely  by  reason  of  the 
inclusion  of  Jupiter,  are  the  most  popular,  very  markedly  so  with 
the  slaves,  somewhat  more  so  with  men  than  with  women.  About 
a  third  of  all  dedications  in  Cisalpine  Gaul  are  to  them.  Jupiter 
leads  in  every  group  of  worshipers,  but  most  noticeably  among  the 
slaves,  who  set  up  a  fifth  of  their  inscriptions  to  him,  as  opposed  to  a 
tenth,  for  instance,  among  the  freedmen.  In  an  inscription  (4984) 
reading:  I.O.M.  /  Tib.  Claud[iu]s  /  prim.lucr.  /  v.s.l.m.,  the  next  to  the 
last  line  brings  a  verdict  of  non  liquet  from  Mommsen.  It  may  be 
that  a  slave  had  vowed  his  first  earnings  as  a  freedman  to  Jupiter 
and  here  records  payment  of  the  vow.  Sometimes  the  dedicants  are 
vicani  or  other  groups.2  Seven  soldiers,  thirteen  officials  and  two 
priests  honor  the  god.  The  few  dedications  to  Mars  are  usually 
by  men,  more  often  proportionally  by  slaves  than  by  the  other  two 
groups:  only  one  soldier  is  distinguishable.  Vesta  and  the  Lares 
and  Penates,  oddly  enough,  are  addressed  by  men  only;  there 
are  fifteen  inscriptions  altogether.  Those  to  the  Lares  partake  of  an 
official  character;  they  are  by  magistri  and  ministri  (3257;  cf.  792), 
cultores  collegii  Larum  (4432),  or  the  steward  of  the  estate  (7739); 
nineteen  slaves  collectively  address  the  Lares  Augusti  (4087),  and 
there  are  dedications  to  the  Lares  of  the  imperial  house  (3259;  cf. 
2795,  3258).  To  the  Lares,  as  to  the  Genius,  of  a  patron  inscriptions 
are  addressed  (4340,  4432).     Naturally,  men  preponderate  among 

*5471,  5604,  784,  Notizie  1909.  A  =  Uann.  £pigr.  1909.  204. 


98  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

dedicants  to  G  e  n  i  u  s,  with  freemen  in  a  decided  minority,  because 
doubtless  of  the  custom  of  honoring  a  master's  or  patron's  Genius; 
guilds  make  collective  offerings  several  times.3  Parents  honor 
a  son's  Genius  (7596),  men  their  friend's  (7514).  J  u  n  o  is  relatively 
slighted  by  the  free-born  and  is,  like  Bona  D  e  a,  more  popular 
with  women  than  with  men,  whereas  S  a  t  u  r  n  is  favored  by  men. 
What  has  been  said  of  Genius  will  apply  to  Juno  in  so  far  as  the  latter 
is  regarded  as  the  female  principle  corresponding  to  the  former; 
freedmen  and  slaves  honoring  the  Juno  of  patroness  or  mistress  are 
prominent.  Her  magistrae  are  notable  among  the  worshipers  of 
Bona  Dea.4  Silvanus,  who  enjoys  great  prominence  wherever 
men  are  in  the  majority,  while  seventh*  in  the  list  among  free-born 
dedicants,  is  third*  among  slaves  and  freedmen,  only  Mercury  and 
Hercules  crowding  him  from  rank  next  Jupiter  among  all  dedicants. 
His  cult  is  next  to  Jupiter's  in  prevalence  among  the  Roman  gods. 
The  spelling  Daeus  Santus  Silvanus  in  no.  6136  is  suggestive  of  the 
popularity  of  this  god  with  the  lower  classes,  as  is  the  poor  carving 
mentioned  by  the  editors5  and  the  use  of  the  rustic  form  of  L.6  One 
notices  in  the  same  connection  the  vilicus  (820),  the  foresters,7 
the  wood-cutters  of  Aquileia  (815)  and  the  hunter  (3302)  as  dedicants, 
and  the  little  altar  in  a  rustic  hut  (8243).  Numbers  2383  and  5548 
are  inscribed  by  dancers.  Women  and  slaves  predominate  in  inscrip- 
tions to  the  Nymphs,  Fontes  and  the  like.  Here  again  we  meet, 
with  the  same  significance  as  in  the  case  of  Silvanus,  uncertain 
spelling:  Nimphae  (3184),  Numphae  (4918),  Nynfaef  number  5224 
is  in  form  as  much  a  scrawl  as  the  graffiti  of  Pompeian  walls;  the  one 
soldier  dedicant  is  not  thus  illiterate  (2476).  There  is  a  hint  of 
Neptune's  original  character,  practical  and  of  inland  and 
riparian  waters  rather  than  of  the  high  seas,  at  variance  with  the 
lordly  Poseidon,  in  a  dedication  by  fishermen  in  the  Maritime  Alps 

8  See  pp.  19ff. 
4  757,  759,  762. 

6  5800,  Suppl.  Ital.  742. 

•2799,  3297-8;  cf.  4914,  5057,  5213,  5217,  5533,  5604,  5661,  6603,  6642,  7494. 
See  Egbert,  Lat.  Inscr.  32;  Cagnat,  Cours  d'&pigr.  Lat.  18,  the  last  form  in  each  case. 

7  2383,  5548. 

8  5224;  cf.  Lymfae  of  5468  and  Lumpae  of  IV  815.    See  Sturtevant,  The  Pronun- 
ciation of  Greek  and  Latin,  28. 

*  An  asterisk  signifies  that  a  rank  is  shared  by  two  or  more  gods. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  99 

country.9  The  Benacenses  as  a  group  consecrate  some  offering  to 
the  god  (4874).  In  the  case  of  D  i  M  a  n  e  s  no  elaborate  study  of 
epigraphical  material  is  required  to  inform  us  that  all  classes  from 
emperor  to  slave  were  fully  represented  among  the  dedicants.  Free- 
men are  in  the  majority  in  the  occasional  worship  of  D  e  i  P  a  r  e  n- 
t  e  s. 

ITALIC  GODS 

The  Italic  gods  are  the  one  class  in  which  the  women  have  a 
larger  ratio  of  representation  than  the  men — more  than  twice  as  large; 
for  comprised  here  are  the  female  deities:  Diana,  Minerva,  Feronia, 
Venus.  Whereas  this  class  stands  fourth  with  men,  with  free-born, 
freedmen  and  slaves,  it  stands  second  with  women,  above  the  Greek 
and  Celtic  cults  which  precede  in  the  other  groups.  Besides  being 
much  stronger  proportionally  with  women  than  with  men,  Diana 
seems  to  have  appealed  especially  to  libertini;  perhaps  the  occasional 
misspelling  of  the  name  as  Deana  may  contribute  a  little  additional 
evidence  that  the  goddess  was  a  favorite  with  the  lower  orders.10 
A  number  of  minor  officials,  however,  and  a  clarissimus  vir  are  to  be 
credited  to  her;11  a  magistra  appears  twice.12  Minerva,  For- 
t  u  n  a  and  Venus  have  much  the  larger  ratio  of  representation 
among  women,  and  the  first  two  are  worshipped  by  freemen,  freed- 
men and  slaves  in  order  of  frequency  as  named.  Minerva,  Diana 
and  Fortuna  are  third,  fourth  and  fifth  among  all  gods  with  women, 
Venus  being  sixth:*  all  four  are  relatively  low  among  other  groups 
except  that  Minerva  shares  with  Hercules  the  fourth  place  in  the 
freemen's  group.  A  decurio  (1892),  seviri13  and  one  of  her  priestesses 
(6412)  are  among  Minerva's  worshippers.  We  see  direct  contact 
in  no.  801  between  the  occupation,  not  of  the  dedicants,  but  of 
certain  persons  in  whom  they  are  interested  and  the  natural  domain 
of  the  goddess;  for  the  dedicants,  in  setting  up  an  altar  to  Minerva 
Augusta,  are  acting  on  behalf  of  certain  slaves,  fullers  owned  by  a 
certain  Artorius,  if  we  accept   Mommsen's  interpretation  of  the 

*  7850;  but  see  p.  34  for  the  carvings  of  the  monument,  which  point  in  the  other 
direction. 

10  2086,  5763,  Uann.  tLpip.  1900. 93;  but  this  may  indicate  the  date  of  the  inscrip- 
tions rather;  see  p.  M.  Perhaps  the  worship  of  Diana  in  Avenlino  by  freedmen  may 
have  sent  out  some  influence  to  Cisalpine  Gaul. 

11  513,  3102,  6828,  8216,  5092. 

■  7633,  L'ann.  &pigr.  1900.  94. 

■  3272,  4282. 


100  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

lines.14  The  dozen  inscriptions  to  A  p  o  n  u  s  and  the  three  to 
Priapus  are  all  by  men,  most  of  the  former  by  freemen.  A 
soldier  (2784),  an  official  (2785)  and  an  actor  (2787)  bring  not  a  little 
diversity  into  the  small  group  of  devotees  of  Aponus. 

GREEK  GODS 

The  Greek  gods  are  second  in  order  of  frequency  of  appearance 
in  every  group  but  that  of  women,  where  they  stand  fourth,  having 
little  more  than  half  the  ratio  for  the  Italic.  The  men  make  a 
decidedly  better  showing  than  the  women,  and  slaves  appear  some- 
what more  partial  to  these  Greek  deities  than  do  freemen  and  freed- 
men.  Between  a  fifth  and  a  fourth  of  all  dedications  are  to  them. 
The  Fates  have  a  larger  ratio  of  women  worshippers;  but  Hercules 
and  Mercury,  the  gods  most  prominent  in  this  class,  have  big  majori- 
ties of  men  dedicants.  What  few  inscriptions  there  are  to  C  e  r  e  s, 
Aesculapius,  Dis,  and  Luna  are  set  up  by  men.  Her- 
cules, who  is  eighth  with  women  dedicants,  is  third  with  men,  next 
after  Mercury.  With  the  free-born  he  is  fourth,*  third*  with  the 
slaves,  and  second  with  freedmen.  The  predominance  of  the  lower 
classes  is  rather  striking.  While  a  man's  references  to  his  own 
poverty  are  often  to  be  taken  cum  grano  salisy  the  phrase  de  suo 
parcimonio  in  no.  4156  adds  a  bit  of  evidence  here.  There  may  be 
listed  also  the  vilicus  of  5558,  the  carpenter  of  4216,  the  stone-masons 
of  7869,  the  reaper  of  7804,  and  the  mercator  of  6350.  Several, 
usually  minor,  officials  appear  also;15  there  are  dedications  by 
magistri  vici  (1830),  certain  cultores  (5593),  a  collegium  dendrophor- 
orum  (3312),  and  other  group  offerings.16  The  chequered  career 
of  a  certain  woman  who  provided  the  plebs  with  panem  et  circensesf 
suffered  reverses,  gained  prestige  by  Hercules'  favor  and  was  made 
a  patroness,  being  honored  with  a  gilded  statue,  faced  jealousy  and 
violence,  but  could  still  conclude  with  a  tribute  to  Hercules  Invictus, 
may  be  deciphered  from  a  corrupt  inscription  of  some  length  (5049), 
carved  in  letters  whose  form  suggests  the  first  century.  Mercury 
varies  from  second  place  with  men,  the  free-born,  and  slaves  to  fifth 
with  freedmen  and  sixth*  with  women.     Among  his  dedicants  are 

14  See  p.  43. 
»  See  p.  54. 
*  5528,  5742. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  101 

three  soldiers,  eleven  officials,17  a  traveler  (4249),  a  trader  (7145),  a 
clothier  (6777),  and  a  freedman  paying  a  vow  for  liberty  secured 
(6574).  Number  6506  closes  with  the  prayer,  "ut  {sc.  nos)  facias 
hilar es,  semper  tua  templa  colamus."  The  significant  thing  to  note 
in  the  case  of  this  god  is  the  tremendous  vogue  he  had  rather  than 
any  special  distinctiveness  of  his  devotees.  It  may  be  noted  in  pass- 
ing that,  according  to  no.  6970,  a  bequest  was  left  "to  the  medical 
profession  in  Taurini,  worshippers  of  Asclepius  and  Hygia":  less 
appropriate  is  a  dedication  to  Apollo  by  linen-weavers  (3217). 

DEIFIED  ABSTRACTIONS 

The  Deified  Abstractions  are  sixth  in  point  of  prominence  in 
every  group  but  that  of  the  women,  where  they  are  entirely  wanting. 
Freedmen,  freemen,  slaves  is  the  order  in  the  other  set  of  groups. 
The  presence  here  of  soldiers  among  the  dedicants  is  rather  marked. 
Victory  (7861),  S  p  e  s  (701),  and  Nemesis  (3105)  are  chosen 
by  them.  It  is  plain  that  the  boxer's  wife  who  in  no.  3466  laments 
her  husband's  early  death  in  the  outburst,  "Put  no  faith  in  Nemesis, 
so  deceived  have  I  been!,"  had  been  a  votary  of  that  deity.  The 
editor's  comment,  "pessimis  litteris,"  in  the  case  of  inscriptions  to 
Nemesis,18  though  varied  by  "litteris  elegantibus"  in  one  instance 
{Sup pi.  Ital.  166),  inclines  one  to  the  thought  of  a  humble  clientele 
for  the  divinity.  An  anonymous  cultor  addresses  Victory  (5025); 
a  knight  and  official,  Spes  (708);  a  sevir,  Nemesis  (813).  There  are 
often  group  offerings  to  the  Abstractions:  by  the  collegium  (Artanor- 
um)  to  Iuventus  Artanorum  (4088),  by  the  Curators  of  the 
Order  of  Associated  Sevirs  to  the  BonumEventumof  the 
Order  (4203) ;  similarly,  when  one  meets  an  invocation  to  the  Con- 
cord of  the  curators  of  the  guilds  of  smiths  and  rag-dealers  (5612), 
of  the  guild  of  smiths  alone  (7555),  or  of  the  guild  of  dendrophori 
(7617),  he  assumes  that  the  dedicants  are  members  of  these  guilds 
or  otherwise  closely  associated  with  them.  The  people  of  Comum 
hail  the  N  u  m  e  n  and  M  a  j  e  s  t  y  of  the  reigning  emperor  (Notizie 
1881.336).  It  is  a  vir  clarissimusf  corrector  Italiae,  who  addresses 
the  Numen  of  Aurelius  Valerius  Diocletianus  Pius  etc.  (2817).     It 

"  Sec  p.  57. 
«  812,  8241. 


102  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

is  probably  Pliny  the  Younger  who  assists  in  a  dedication  to  A  e  t  e  r- 
n  i  t  a  s  Roma  and  Augustus.19 

DIVI 

Few  dedications  to  the  Divi  have  been  found  in  Cisalpine  Gaul; 
those  who  include  priesthoods  of  the  Divi  among  their  various 
distinctions  have  been  reported  on  p.  70f. 

ORIENTAL  GODS 

The  Oriental  gods  are  fifth  in  all  the  groups.  Men  and  women 
show  about  the  same  interest  in  them,  slaves  about  half  the  interest 
shown  by  freemen  and  freedmen.  Magna  Mater  has  among 
women  three  times  the  ratio  of  representation  among  men;  the 
ratios  of  freemen,  slaves  and  freedmen  are  in  the  descending  order  of 
the  group-names  as  given.  To  be  cited  among  her  dedicants  are: 
sacerdos  f  aedituus  and  cymbalistria  of  the  goddess  (519),  a  soldier 
(795a),  and  a  son  honoring  his  mother's  memory  (520).  The  freeman 
who  sets  up  no.  3221  toAeternus  gives  as  his  reason  "quot  se 
precibus  compotem  fecisset."  One  of  the  three  inscriptions  to  J.O.M. 
Dolichenusisbya  soldier  (1870).  I  s  i  s  is  tenth  of  all  the 
gods  in  popularity;  men  and  women  are  about  equally  her  devotees 
and  freedmen  lead  in  the  other  three  groups.  Only  Mithras  Sol 
excels  her  among  the  Oriental  gods.  Seviri,20  aflamen  Romae  et  Aug- 
usti  and  official,21  a  sacerdos  Isidis  Augustae  (2806),  a  soldier  (4041), 
magistri  (8211),  a  clothier  {Suppl.  Ital.  159)  and  a  cellarius  (3294) 
are  of  interest  among  the  dedicants.  Mithras  Sol,22  who  was 
most  prominent  in  this  class,  is  sixth  among  all  gods  with  the  freeborn 
and  seventh  with  men,  but  tenth*  with  freedmen,  thirteenth*  with 
women  and  fourteenth*  with  slaves.  He  is  more  than  two  and  a 
half  times  as  popular  with  men  as  with  women,  twice  as  popular 
with  freemen  and  freedmen  as  with  slaves.  Of  individual  dedicants 
there  are:  four  sevirs23,  another  under-official  (4935),  the  emperors 
Diocletian  and  Maximian,24  three  soldiers,28  a  haruspex  and  Dei 

"Suppl.  Ital.  1  IS = Notizie  1880.336;  see  p.  67. 

20  See  p.  76,  n.  36. 

21  Suppl.  Ital.  624  =  Notizie  1880.  208. 

28  Cautus  is  included,  as  a  phase  of  Mithras. 

23  See  p.  78,  n.  61. 

24  803;  cf.  Notizie  1917.  272. 
26  See  p.  78.  n.  62. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  103 

Mithrae  sacerdos  (5704),  a  pater  patratusyu  a  paler  nomimus  (764), 
a  flamen  (3917),  a  negotiator  (8939),  a  vilicus  (810),  and  res  publicay 
that  is,  the  city  of  Brixia  (4284). 

CELTIC  GODS 

The  Celtic  gods  are  third  in  each  of  the  five  groups,  preceded  by 
the  Roman  and  Greek  cults,  except  that  the  Italic  are  substituted 
for  the  Greek  in  the  women's  group.  In  fact,  they  claim  almost 
exactly  a  sixth  of  the  dedicants  in  every  group  but  that  of  the  slaves, 
where  they  have  only  a  tenth.  B  e  1  e  n  u  s  stands  ninth  among  all 
gods  with  men  and  freedmen  and  seventh*  with  freemen,  but  is 
practically  unrecognized  by  women  and  slaves.  In  the  Celtic  class 
he  is  second  to  the  Matrons  in  importance,  standing  virtually  the 
same  with  men,  freeborn  and  freedmen.  The  following  appear  as 
dedicants:  seviri,27  magistri  vici  (1829),  the  emperors  Diocletianus 
and  Maximianus  (732add),  soldiers,28  a  trader,29  a  steward  (737),  a 
sacerdos  Laurens  Lavinas  (746),  a  knight,  vir  egregius*0  and  a 
member,  presumably,  of  a  guild  of  smiths  and  rag-dealers  (749).  The 
Matronae  Junones  are  second  to  Jupiter  alone  among 
women  dedicants,  fourth  with  men,  third  with  the  freeborn  and 
libertini*  and  fifth  with  slaves.  In  the  Celtic  class  they  come  first 
with  every  group.  Soldiers,31  sevirs,32  a  steward  (7211),  a  mercator 
and  viator**  a  smith  (4225),  a  clothier  (774),  and  two  groups,  the 
Cornelii  (6491),  and  the  masvonnes  who  pay  their  vow  by  proxy,*4 
constitute  the  persons  of  interest  here.  The  personnel  of  the  dedi- 
cants toPoeninus  seems  to  correspond  to  the  rugged  and  not 
easily  accessible  locale  of  the  cult:  all  are  men,  except  that  a  woman's 
name  is  once  included  by  one  who  is  presumably  her  husband  (6872), 
soldiers  are  prominent,3*  slaves  appear,38  and  the  frequent  uncer- 

»  5795;  cf.  763. 

"  740,  743-4,  751-2,  2143-4,  8212. 

«•  748,  L'ann.  £pigr.  1895.  36  6r  38. 

■  L'ann.  £pigr.  1898.  85. 
» Ibid.  1895.38. 

■  774,  7872-3,  Notitie  1887.469. 

■  781,  3239,  5348-Mtfwfe  1917.272. 

u  5788,  6654, — unless  these  are  cognomina. 
34  See  p.  87. 

■  6868-9,  6872,  6874,  6879,  6881,  6883. 

■  6878,  6884  etc. 


104  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

tainties  of  orthography  suggest  the  lower  classes.  Besides  the 
correct  spelling,  Poeninus,  we  see  Poininus*1  Poninus™  Peoninus** 
Pyninus,40  Peoeninus  (6879)  and  Puoeninus  (6871).  One  may  com- 
pare the  numerous  errors  in  no.  6876,  quoted  on  p.  84.  A  tabellarius 
coloniae  Sequanorum  is  seen  in  no.  6887. 

The  inscriptions  which  involve  a  syncretistic  ten- 
dency, such  notably  as  those  to  Dei  Deae  and  Pantheus,41  are 
almost  evenly  distributed,  about  2J^%  of  the  inscriptions  in  each  of 
the  five  groups.  There  is  an  occasional  instance  among  those  to  Dei 
Deae  of  the  types  met  repeatedly  before:  officials,42  a  mercator  (5640), 
a  soldier  (328),  a  group  (6491). 

SUMMARY 

The  most  general  statement  which  can  be  made  as  to  the  distri- 
bution of  inscriptions  is  that  the  Roman  cults,  and  the  Italic  and 
Greek  combined,  receive  each  approximately  35%  and  the  other 
classes  combined  30%:  this  is  true  whether  or  not  we  include  some 
320  inscriptions  without  name  or  indication  of  dedicant.  Including 
these,  the  order  and  the  percentages  run  thus:  (1)  Roman  gods 
35 .8%,  (2)  Greek  gods  21 .5%,  (3)  Italic  and  Celtic  gods  each  13 .4%, 
(5)  Oriental  gods  8.8%,  (6)  Deified  abstractions  5%,  (7)  Syncretis- 
tic dedications  2%.  The  exclusion  of  these  nameless  inscriptions 
would  merely  change  certain  ratios  by  not  more  than  1%,  except 
that  the  Celtic  cults  would  be  thereby  increased  relatively  2% 
and  put  definitely  into  third  place,  where  they  stand  in  all  five  groups 
cited  above.  It  must  be  added  also  that  there  are  at  most,  including 
several  dubious  lines,  seven  dedications  to  the  Divi  and  Dea  Roma; 
the  more  than  a  hundred  references  to  the  holding  of  priesthoods  of 
the  Divi,  merely  incidental  to  the  enumeration  of  various  honors, 
though  they  have  a  slight  religious  bearing,  are  not  dedications  and 
do  not  belong  here.  The  following  table  gives  the  standing  of  the 
seven  classes  of  gods  (the  Divi  being,  as  stated,  negligible)  in  each 
of  the  five  groups  of  dedicants  in  descending  order  of  percentages, 

"Notizie  1887.468. 

"Id.  1892.445. 

"Vann.  tpigr.  1894.  151  =Notizie  1894.  36. 

**Id.  1904.  170. 

41  See  Wissowa,  R.  K.  92. 


Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions  105 


Rom. 

Grk. 

Celt. 

Ital. 

Orient. 

Abstr. 

Syncr. 

MEN 

34.7 

23. 

16.1 

11.1 

7.7 

4.9 

2.5 

WOMEN 

30.7 

ISA 

16.8 

27.1 

7.3 

0. 

2.7 

FREE 

32.5 

21.6 

16. 

14.4 

8.1 

4.9 

2.5 

FREED 

33.3 

21.4 

16.2 

13.2 

7.9 

5.6 

2.4 

SLAVE 

44. 

27.3 

10.6 

8.3 

3.8 

3. 

3. 

TOTAL  35.8        21.5        13.4        13.4  8.8  5.1  2. 

(nameless     included) 

except  where  italics  call  attention  to  a  variation.  The  significant 
facts  apparent  in  the  table  have,  in  the  main,  been  noticed  above: 
the  variation  on  the  part  of  the  women  in  favor  of  the  Italic  class 
(including  the  prominent  female  deities)  as  against  the  Greek, 
and  their  ignoring  the  Abstractions;  and  the  thorough-going  ortho- 
doxy of  the  slaves,  who  slight  Celtic  and  Oriental  cults  (both  highly 
regular  in  the  other  groups  of  dedicants)  and  Abstractions  and  favor 
the  Roman  deities  with  over  2/5  of  their  total,  and  the  Roman  and  the 
well-established  Greek  deities  combined  with  nearly  3/4  of  their 
total. 

Eliminating  the  similarities  of  the  groups  in  the  two  sets  and 
selecting  what  is  distinctive,  we  discover  that  the  following  gods,  in 
order  of  their  popularity,43  are  markedly  more  popular  with  men  than 
with  women;  Mercury  (2),  Hercules  (3),  Silvanus(5),  Genius  (6), 
Mithras  (7),  Belenus  (9),  Poeninus  (11),  Mars  (14);  and  these  more 
popular  with  women:  Matronae  (2),  Minerva  (3),  Diana  (4),  Fortuna 
(5),  Venus  (6),  Juno  (9),  Nymphs  and  Mater  (10).  The  distinction 
is  one  that  would  tend  to  obtain  anywhere:  the  men  worship  the  male 
gods,  the  women  the  female.  Men  predominate  in  the  Roman  and 
Greek  classes  and  Abstractions;  women  in  the  Italic.  As  to  the 
other  set  of  groups,  the  greatest  popularity  of  Minerva  (4)  and 
Fortuna  (12)  is  among  the  freeborn;  of  Hercules  (2),  Matronae  (3), 
Diana  (6),  and  Isis  (10)  among  the  freed;  of  Jupiter  (1),  Mercury  (2), 
Silvanus  (3),  Genius  (6),  Apollo  (7),  Mars  and  the  Nymphs  (10) 
among  slaves.  Slaves  claim  precedence  among  the  Roman  and  Greek 
classes,  in  which  are  all  the  gods  just  assigned  them;  freemen  and 
freedmen  share  the  lead  in  the  Mithras  and  Belenus  cults  and  in 
Celtic,  Italic  and  Oriental  classes  as  wholes,  standing  together  also, 

41  The  numbers  in  parentheses  after  the  names  show  the  order  of  each  in  a  complete 
list  of  the  gods  as  worshiped  by  the  group  (men,  women;  free,  freed,  slave)  under  con- 
sideration in  the  phrase  or  clause;  gaps  in  the  sequence  stand  for  such  gods  as  are  of 
about  the  same  importance  in  both  or  the  three  groups  as  the  case  may  be. 


106  Cults  of  Cisalpine  Gaul  as  Seen  in  the  Inscriptions 

though  not  in  the  lead,  as  to  the  Greek  gods;  and  slaves  and  freedmen 
are  predominant  in  the  Silvanus  (and  incidentally  the  Juno)  cult, 
standing  together  as  to  Fortuna  lower  in  the  scale.  For  purposes  of 
comparison  it  may  be  added  in  conclusion  that,  counting  also  the 
nameless  dedications,  "The  Twelve  Great  Gods"  of  Cisalpine  Gaul 
were,  in  order  of  importance  (reading  down) : 


IVPPITER 

MATRONAE* 

DIANA 

MERCVRIVS 

MINERVA 

ISIS 

HERCVLES 

MITHRAS 

BELENVS 

SILVANVS* 

GENIVS 

POENINVS 

INDEX  OF  PASSAGES 


Augustine,  De  Civ.  Dei  vii  16 72  n.  1 

Callimachus  ii  6 59 

Cassiodorus,  Var,  ii  39 45  n.  41 

C&to,DeAgr.  134 5n.39 

Catullus  xvii 17  n.  106 

lxvii34 82 

Cicero,  Ac.  i  8.30 13 

De  Div.  i  10 7  n.  46,  8  n.  52 

Or.iiilO 13 

7u*;.i24.58 13 

OsLudian,  Idyll  vi5-6. .  .45  n.  41,  46  n.  54 

Epigr.  Gr.  272  (Kaibel) 59 

Exodusxx24-5 29  n.  176 

Festus  50, 62  Th.  de  P.  (71, 87  M) . .  2  n.  8 

284Th.  deP.  (75M) 7  n.  46,  8 

125Th.deP.  (144M) 36  n.  223 

Fronto,  De  Oral.  157  Nab 46  n.  51 

Gelliusv  12.5 2  n.  8 

Horace,  Carm.  i  1 .25 2  n.  9 

iii  17.15 33 

Justin  xx  5. 8 82 

Livyv35 82 

x2.14 22 

xxi  38 83  n.  20 

Epit.  xiv 7  n.  46,  8  n.  42 

Lucan  vii  193  ff 46  n.  53 

Lucretius  iii  43 13 

Martial  vi  42. 4 46  n.  53 

vi47.5 33 

vii  36.1 2  n.9 


Macrobius  i  12.26 27 

vi5.2 36  n.  223 

Ovid,  Fast,  vi  731 7  n.  46 

Paulus,  Historia  Langobardorum  iv 

22.49 54 

Plautus,  Asin.  716 45  n.  42 

Pliny,  N.H.'u  52 7n.46,8 

ii  103.  227 47  n.  59 

iii  19. 130 82 

xv8.34 66n.4 

xxxi6.61 47  n.  59 

Plutarch,  Caes.  9 27 

De  Fort.  Rom.  16 45  n.  42 

Ptolemy  iii  1.27 82 

Schol.  Veron.  on  Verg.,  Aen.  i  249 46 

Seneca,  Ep.  5&med 13 

Servius,  Aen.  ii  251 22  n.  139 

vii  799 47  n.  62 

viii601 28 

viii724 36  n.  223 

Silius  Ital.  xii  218 46  n.  53 

Suetonius,  Tiber,  14 44 

Tacitus,  Hist,  iii  34 34  n.  217 

Tibullus  58  Bahrens 49 

Varro,  L.L.  v  66 2  n.  8 

vi47 48  n.  69 

vii  26 5n.  39 

Vergil,  Aen.  i  66 36 

x205 90n.77 

Vitruviusi6ff 64  n.  105 

x8 25  n.  154 


107 


GENERAL  INDEX 


Abianus  (Deus)  89 
Abinius,  Deus  89 
Adganai,  Matronae  and  82, 88 
Admetus  and  Alcestis  55 
Astarte  80 
Aequitas  Augusta  67 
Aerecura  60  f . 
Aesculapius  59  f .,  100  f . 

Augustus  59 

and  Hygia  59  f . 
Aeternitas,  Roma  and  Augustus  67,  102 
Aeturnus  73  f.,  102 
Alantedoba90 
Alcestis,  Admetus  and  55 
Alus25,90 

Deus  A.  Saturnus  25, 90, 95 
Ambisagrus,  J.O.M.      Conservator  and 

81  f. 
Amphale  54 
Anubis  Augustus  77 
Apollo  55, 101, 105 

Belenus  55,  89,  95 

Numen  of  55 

and  Diana  41,  55 
Aponi,  Aquae  44  ff.,  100 
Aquatiles,  Neptune  and  dei  35 
astrologiae  studiosus  68,  n.  30 
Attis  Papas  73 

Augusti,  Neptune  and  dei  35 
Augustus,  Roma  and  67,  102 
Belenus89,103,105f. 

Apollo  55, 89, 95 

Augustus  89 

Defensor  Augustus  89 

Fons  Belenus  33, 89 
Bellonal7,66 
Benacus,  Lacus  90 
Bergimus  90 
Bona  Dea  25  ff.,  98 

Augusta  25  f. 

Cereria  26,  95 

Pagana  26 

magistrae,  ministrae  26 
Bonus  Eventus  67, 101 


Bona  90 
Brasennus  90 
calendar  64 
Castor  Deus  52 

and  Pollux  52 
Cautes  and  Cautopates  73,  79 

Deus  Cautopates  79 

hones  79 
Centondis  90 
Ceres  55  f.,  100 

Augusta  55  f. 

See  Cereria  26,  72,  95 
charms  68  n.  30 
Concordia  65,  101 

Augusta  65 

collegiorum  65 

militum  65 

dendrophoroi  65,  101 
Consecratio  68 
Cuslanus  90 
Defensor  12;  see  J.  Def. 
di  deae  94,  104 

augusti  94 

fatales  50 

immortales  94 

omnes  94 
dedication,  law  of  64 
Diana  39  ff.,  68,  92,  95,  97,  99,  105  f. 

Augusta  39  f. 

Caelestis  40 

Conservatrix  40 

Lucifera  40  f . 

Numen  of  40 

Sancta  41 

Trivia  Quadrivia  41 

Virgo  41 

magistrae  40 

signum  41 
Dis  60  f.,  100 

Pater  and  Aerecura  60  f . 
Divi  and  Divae  70  f. 
Dominae  88 

Triviae  88 
Dorminus  and  Sueta  91 


108 


General  Index 


109 


Ducavavius  Dcus  91 
Eia91 

Augusta  91 
Fatae  or  Fati  50  ff.,  68,  100 

Dervones  50 

Di  Deae  Fatales  50 

Divini  and  Barbarici  50 

Masculi  50 
Feminae,  Fruges  and  88 
Feronia  and  Juno  24,  47 
Florentes27f. 
Fonio  33,  91 
Fontes  32  f. 

Augusti  32 

Belenus,  Fons  33,  89 

Divini  33 

Perennis,  Fons  33 
Fortuna  43  ff.,  65,  95 

Augusta  45 

Balnearis  44 

De»  44 

Fors44 

Muliebris  44 

Obsequens  45 

Redux  45 

Virilis  45 

Viruniensis  45 

acdituus  tetnpli  45 

and  Nemesis  68,  95 
Fortunae  46 
Fruges  and  Feminae  88 
Genetrix  80 
Genius  19  ff.,  47,  77,  80  n.  78,  98,  105  f. 

Patrius  19 

of  groups  20  f.,  27 

Principis  20 

Libert  A  ugusti  56,  95 

collegii  dendrophororum  20 

pastophoroi  19 

and  Honor  19  f. 

and  Manes  21 
Harpocratis  signum  77 
Hecate  80 
Hera  60  f. 
Hercules  52  ff.,  85  f.,  99  f.,  105  f. 

Augustus  53 

Conservator  Inveniiarum  53 

Deus  53 


Impetrabilis  53 

Invictus  (Deus)  53 

Juvenis  53 

Mertronnus  Anteportanus  86 

Ovanius  86 

Sanctus  and  Junones  S3 

Saxanus  85  f . 

Victor  53 

cultores  53  f . 

dendrophoroi  54 

magistri  54 

See  Amphale  54 
Histria  (Terra)  91 
Hygia,  Aesculapius  and  59  f.,  101 
Ihamnagalla  Sqnnagalla  91 
Inferi,  Dei  37 
Iris  63 
Isis  76 1.,  102, 105  f . 

Augusta  76  f . 

Domna  76 

Myrionyma  76 

Regina  76 

pastophoroi,  sacerdos  77 

and  Mater  76 

Sol,  Jupiter,  and  Serapis  76 
Juno  22  ff.,  98, 105  f. 

Augusta  22 

Luna  Regina  23,  62,  95 

Regina  22  f . 

of  individual  woman  23  f. 

with  Jupiter  and  Minerva  14 
Junones  24,  88,  95,  103 

Augustae  88 

Di  Sancti  and  Hercules  88 
Jupiter  1  ff.,  41,  59  n.  76,  64,  73  «.,  XI  tT., 

97  f.,  105  f. 

Adceneicus  82 

Aeternus,  Deus  or  D.  Magnus  73  f. 

Aeternus  Exauditor,  Deus  74 

Agganaicus  82 

Ambisagrus  81  f. 

Augustus  10 

Brixianus  and  Arusnatiensis  82  f. 

Coliocinus  and  Parmarus  83 

Conservator  10  ff.,  56,  81  f. 

Coteambis  81  f. 

Custos  12 

Defensor  12 


110 


General  Index 


Depulsor  12 

Dianus  1  ff. 

Diovis  1 

Dolichenus  74  ff.,  95,  102 

Felvennis  82 

Fulminaris  6  f . 

Idea  Iovis  13 

Jurarius  9 

Lapis  9 

Nocturnus  8 

Optimus  Maximus  9  ff.,  73  ff.,  81  ff. 

Paganicus  83 

Poeninus  83  f . 

Sanctus  8 

Summanus  7  f . 

Tutela  Iovis  12  f.,  21  f.,  57  n.  55,  67 

Victor  11,  21 

augur,fetialis9 

with  Juno  and  Minerva  14 
Juventus  67,  101 
Lares  18  f.,  97 

Augusti  18 

Compitales  19 

Dei  18 

Publici  18 

cultores,  ministri  19 

magistri  18  f. 
lavatio  65  f . 
Liber  56 

Augustus  56 

Genius  Liberi  Augusti  56 

Pater  56 

viniarum  conservator  56 

with  Libera  and  Parcae  56 
Libitinae  lucar  48  f . 
Louccianus  92 
Ludrianus  92 
Luna  61  f.,  64,  100 

Juno  Luna  Regina  62,  95 

flamen  62 

and  Diana  41 

and  Sol  62 
lustrationes  79 
Lymphae  33  f,  68 
Maia  and  Mercury  59 
Majestas  and  Numen  68  f .,  101 
Manes,  Dei  36  f.,  99 

and  Genius  21 


Marica  with  Minerva  and  Genius  20  f., 

27 
Mars  16  f.,  59  n.  76,  64,  84  f.,  97, 105 

Augustus  16 

Cemenelus  84  f . 

Conservator,  Deus  16 

Gradivus  16 

Leucimalacus,  (Deus)  84  f . 

(S)egomo  85 

aeditimus,  flamen,  Salii  17 
Martes  (?)  17 
Mater  Deum  72  f.,  102,  105 

Cereria  72,  95 

Idaea  72 

Magna  72 

aedituus,  archigallus,  collegia  dendro- 
phororum,  cymbalistria,  sacerdotes 
72  f. 

taurobolium  68,  73 

and  Isis  72 
Matronae  21,  82,  86  f.,  103,  105  f. 

Braecorium  Gallianatium  87 

Dervonnae  87 

Divae  87 

Indulgentes  59,  88 

Junones  24,  88,  95,  103 

Ucellasicae  Concanaunae,  Sanctae  87 

Vediantiae  87 
Mentis  34 

Melesocus  Augustus,  Numen  69,  92 
Mercury  57  ff.,  64,  100,  105  f. 

Arpax  58  f . 

Augustus  58 

Deus  58 

lucrorum  pot  ens  et  conservator  58 

Redux  58 

and  Maia  59 
Minerva  42  f.,  59  n.  76, 99, 105  f. 

Augusta  42  f . 

curator  templi,  sacerdos,  temple-serv- 
ant 43 

insula  Minervia  43 

temple  at  Rome  43  n.  32 

with  Jupiter  and  Juno  14 
Mithras  77  ff.,  95,  102  f.,  105  f. 

Deus  (Invictus)  77 

Patrius77 

genitura  dei  80 


General  Index 


111 


Pater  nominus,  pater  patratus,  sacerdos 
78  f. 

and  Vires  31 

See  Sol 
Mulciber  36,  54 
Natae,  Nati  92 
Nebres  92 
Nemesis  67  f.,  95,  101 

Augusta  67 
Neptune  34  f.,  98  f. 

Augustus  35 
Nocturnus  8 
Numen  68,  78 

of  Apollo  55,  68 

Augustorum  and  Poeninus  68  f.,  84 

of  Diana  40,  68 

Fatorum  69  n.  35 

Melesocus  Augustus  69, 92 

of  Victory  66, 68 

numinibus  deceptus  utrisquae  69 

and  Genius  2 1,68 

and  Majestas  68  f .,  101 
Nymphae  31, 33, 89, 98, 105 
Obsequens,  Dea  45 

magistra  45 
Orevaius,  Deus  89 
Pantheus94, 104 

Augustus  94 

Deus  Magnus  94 

Divus  94 
Parcae  27,  52,  56 

Augustae  52 
Parentes,  Dei  37  f.,  99 
Paronnus  92 
Patemi,  Dei  38,  92 
Penates,  Dei  17,  97 
planets  64;  cf.  68 
Pliny  the  Younger  35,  39,  67, 102 
Plostralia  85 
Poeninus  83  f.,  103  f.,  105  f. 

Jupiter  83  f. 
Pollux,  Castor  and  52 
Priapus  49,  100 
Proserpina  60 
prospoloi  63  f . 

anlistites  63  f . 
Providentia  67 

Augusta  67 


puteal  6  ff. 

Revinus  92 

Roma  and  Augustus  70,  102 

Saturn  24,  64,  90,  98 

Augustus  24  f . 

Conservator  24 

Deus  Alus  25,  90,  95 

Dominus  (Sanctus)  25 

curator  25 
(S)egomo  Cuntinus  85 
Seixomnia  Leucitica  92,  95 
Serapis  76  f.,  95 

with  Sol,  Jupiter,  and  Isis  76 
Silvanus28ff.,98, 105  f. 

Augustus  30, 66 

Deus  29 

Deus  Sanctus  (Aug.)  29  f . 

Felix  30  f. 

Silvanae  and  Silvani  27, 31 
Sol  77  f.,  95, 102 

Deus  (Invictus)  77 

Divinus  78 

Dominus  78 

Jupiter  78 

Mithras  78,  95 

Socius  78 

speleum  78  f . 

with  Isis,  Jupiter  and  Serapis  78 

with  Luna  78 

See  Mithras 
"Sortes  Praenestinae"  44 
Spes  Augusta  66 
Sueta,  Dorminus  and  91 
Surgasteus  92  f. 

syncretism  26  n.  160,  60  f.,  94  f. 
Terra  Mater  27f. 
Timavus  46  f . 
Titius,  sodalis  9 
TuUinus  93 
Tutela  12  f.,  21  f.,  57  n.  55,  67 

in  tutelam  20  n.  120,  51 
TTXH46 
Ubertas68 
Valetudo  59  n.  76 
Veica  Noriceia  93 
Venus  47  f.,  64,  99,  105 

Augusta  47  f. 

Caelestis  48,  80,  95 


112 


General  Index 


Victrix  48 

statues  48,  64 

and  Genius  48 
Vertumni,  opus  21,  47 
Vesta  17,  97 
Victory  41,  46,  65  f. 

Augusta  66 

of  emperors  66 

of  Jupiter  66 

cultor  66,  101 

with  Fortuna  and  Diana  41,  66 
Vires  31  f .,  68 


and  Pantheus  94 

See  Vis  Divina 
Virtus,  17,  66  f. 

salluarius  66  f . 
Vis  Divina  32,  68,  73 

See  Vires 
Vulcan  35  f . 

Augustus  35f 

Mitis  or  Mulciber  36 
Winds,  table  of  64 
XAPIS  63 
ZETS  0AAH2  62 


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